Practical exposition on Psalm CXXX : wherein the nature of the forgiveness of sin is declared; the truth and reality of it asserted; and the case of a soul distressed with the guilt of sin, and relieved by a discovery of forgiveness with God, is at large discoursed

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4 Princeton, N. J. T'

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BS 1450.130 .088 1835
Owen, John, 1616-1683
Practical exposition on
Psalm CXXX

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PRACTICAL EXPOSITION

PSALM CXXX.

AVIIF.RriN

THE NATURE OF THE FORGIVENESS OF SIN IS
DECLARED ;

THE TRUTH AND REALITY OF IT ASSERTED ; AND THE CASE OF

A SOUL UISTRESS!:D with THE GUILT OF SKV, AND

RELIEVED BY A DISCOVERY OF FORGIVENESS

WITH GOD, IS AT LARGE DiSCOURSEl .

^

BY JOHN OWEN, D.D.

Search the Scriptures. — John v. 39.

LONDON:
RELIGIOUS TRACT SOCIETY,

Instituted 1799.

SOI D AT THE DLP'STTOH Y, 56, I'ATFRNOSTER ROW J AND
BY THE BOOKSELLERS.

1835.

N. a. In tbi!* Ec^Ut'i&fi, a fiv? obsolete words are excliang«/J (at ot^i'rs

TO THE READER.

The ensuing Exposition and Discourses are intended for
the benefit of those whose spiritual state and condition is
represented in the Psalm here explained. That these are
not a few, that they are many, yea, that to some part or
parts of it, they are all who believe, both the scriptures
and their own experience will bear testimony. Some of
them, it may be, will inquire into, and after, their own
concerns, as they are here declared. To be serviceable to
their faith, peace, and spiritual consolation, has been the
whole of my design. If they meet with any discovery of
truth, any due application of it to their consciences, any
declaration of the sense and mind of the Holy Ghost in the
scriptures, suitable to their condition, and useful to their
edification, much of my end and purpose is obtained. I
know there are some, who dislike all discourses of this
nature, and look upon them with contempt and scorn.
But why they should do so, I know not ; unless the gospel
itself, and all the mysteries of it, be folly to them. Sin and
grace, m their original causes, various respects, conse-
quences, and ends, are the principal subjects of the whole
scripture, of the whole revelation of the will of God to
mankind ; in these do our present and eternal concerns lie,
and from and by them has God designed the great and
everlasting exaltation of his own glory. Upon these do
turn all the transactions that are between God and the souls
of men. That it should be an endeavour needless or
superfluous, to inquire into the will of God about, and our
own interest in, these things, who can imagine? Two ways
there are whereby this may be done. First, speculatively,
by a due investigation of the nature of these things, accord-
ing as their doctrine is declared in the scripture. An

'V TO THE READER.

endeavour, according to the mind of God herein, is just
and commendable, and comprehensive of most of the
chief heads in divinity. But this is not to be engaged in
for its own sake. The knowledge of God, and spiritual
things, have this proportion to practical sciences, that the
end of all its notions and doctrines consists in practice.
Wherefore, secondly, these things are to be considered
practically ; that is, as the souls and consciences of men are
actually concerned in them, and conversant about them.
How men contract the guilt of sin, what sense they have,
and ought to have thereof, what danger they are liable to
tlierein, what perplexities and distresses their souls and
consciences are reduced to thereby ; what courses they fix
upon for their relief, as also what is that grace of God
whereby alone they may be delivered, wherein it consists,
iiow it was prepared, how purchased, how it is proposed,
and hov/ it may be attained ; what effects and consequences
a participation of it doth produce ; how in these things faith
and obedience to God, dependence on him, submission to
hira, waiting for him, are to be exercised; — is the principal
work that those who are called to the dispensation df the
gospel ought to inquire into themselves, and to acquaint
others with. In the riglit and due management of these
things, whether by writing or oral instruction, with pru-
dence, diligence, and zeal, consists their principal useful-
ness in reference to the glory of God, and the everlasting
welfare of the souls of men. And they are under a great
mistake, who suppose it an easy and a common matter to
treat of these practical things usefully, to the edification of
believers ; because both the n?ture of the things themselves,
with the concerns of the souls and consciences of all sorts
of persons in them, require that they be handled plainly,
and without those intermixtures of secular learning, and
additions of ornaments of speech, which discourses of other

TO THE READER. >-

natures may or ought to be composed and set off wiui,
Some, judging by mere outward appearances, especially i
they be of them, from whom the true nature of the things
themselves treated of, are hid, are ready to despise and
scorn the plain management of them, as that vvhich hath
nothing of wisdom or learning accompanying it, no effects
of any commendable ability of mind for which it should
be esteemed. But it is not expressible how great a mis-
take such persons, through their own darkness and igno-
rance, do labour under. In a right spiritual understanding

in a due perception and comprehension of these things

the things of the sins of men, and grace of God— consists
the greatest part of that wisdom, of that soundness of mind,
of that knowledge rightly so called, which the gospel com-
mands, exhibits, and puts a valuation upon. To reveal and
declare them to others in words of truth and soberness, fit
and meet to express them to the understandings of men,
opened and enlightened by the same Spirit, by whom the
things themselves are originally revealed, to derive such
sacred spiritual truths from the word, and by a due prepa-
ration to communicate and apply them to the souls and
consciences of men, contains a principal part of that minis-
terial skill and ability which are required in the dispensers
of the gospel; and wherein a severe exercise of sound
learning, judgment, and care, is necessary to be found, and
may be fully expressed. Into this treasury, towards the
service of the house of God, it is, that I have cast my mite
in the ensuing Expositions and Discourses on the Hundred
and Thirtieth Psalm. The design of the Holy Ghost was,
therein to express and represent, in the person and con-
dition of the psalmist, the case of a soul entangled, and
ready to be overwhelmed with the guilt of sin, relieved by
a discovery of grace and forgiveness in God, with its de-
portment upon a participation of that relief. After the

A 2

VI TO THE READEU.

exposition of the words of the text, my design and endea-
vour has been only to enlarge the portraiture here given us
in the psalm, of a believing soul in and under the condition
mentioned ; to render the lines of it more visible, and to
make the character given in its description more legible;
and, withal, to give to others, in the like condition with the
psalmist, a light to understand and discern themselves in that
image and representation, which is here made of them in
the person of another. To this end have I been forced to
enlarge on the two great heads of sin and grace, especially
on the latter, here called, " the forgiveness that is with
God." An interest herein, a participation hereof, being
our principal concern in this world, and the sole founda-
tion of all our expectations of a blessed portion in that
which is to come, it certainly requires the best and utmost
of our endeavours, as to look into the nature, causes, and
effects of it, so especially into the ways and means whereby
we may be made partakers of it; and how that participa-
tion may be secured to us, to our peace and consolation ;
as also into that love, that holiness, that obedience, that
fruitfulness in good works, which, on account of his grace,
God expects from us, and requires at our hands. An
explication of these things is that which I have designed to
follow after in these Discourses, and that with a constant
eye, as, on the one hand, to the sole rule and standard of
truth, the sacred Scriptures, especially that part of it which
is under peculiar consideration; so, on the other, to the
experience and service, to the edification of those who
believe, whose spiritual benefit and advantage, without any
other consideration in the world, is aimed at in the publi-
cation of them.

/il

CONTE NTS.

rage

A Paraphrase on the psalm , . 11

General scope of the psalm 15

The state and condition of the soul, represented in
the psalm. — The two first verses opened .... 17

Gracious souls may be brought into depths on account
of sin.— What those depths are 20

Whence it is that believers may be brought into
depths on account of sin. — Nature of the supplies
of grace given in the covenant. — How far they ex-
tend.-^Principles of the power of sin 30

What sins usually bring believers into great spiritual
distresses. — Aggravations of these sins .... 40

The duty and actings of a believer under distresses
from a sense of sin. — His application to God, to
God alone. — Earnestness and intenseness of mind
therein ... • ... 48

Verse 3. The words of the verse explained and
their meaning opened 06

What first presents itself to a soul in distress on the
account of sin. — This opened in four propositions.
— Thoughts of God's marking sin, according to the
tenor of the law, full of dread and terror .... 70

In a sin-perplexed soul's addresses to God, the first
thing that presents itself to him, is God's mark-
ing of sin according to the tenor of the law,
which of itself is apt to fill the soul with dread
and terror 73

The first particular actings of a soul towards a reco-
very out of the depths of sin. — Sense of sin,
wherein it consists. — How it is wrought. — ^Acknow-
ledgment of sin; its nature and properties. —Self-
condemnation .... 8

vni CONTENTS.

Page

Grounds of miscarriages when persons are convinced
of sin, and humbled. — Resting in that state. —
Resting on it 95

Verse 4. The words explained, and the design or
scope of the psalmist in them discovered . . . 101

Propositions or observations, from the former expo-
sition of the words. — The first proposed to con-
firmation.— No encouragement for any sinner to
approax;h to God, without a discovery of for-
giveness 108

Greatness and rareness of the discovery of forgive-
ness in God — Reasons of it. — Testimonies of con-
science and law against it, &c 112

False presumptions of forgiveness discovered. — Dif-
ference between them and faith evangelical . . I2i

The true nature of gospel forgiveness. — Its relation
to the goodness, grace, and will of God : — to the
blood of Christ: — to the promise of the gospel. —
The considerations of faith about it 132

Forgiveness discovered or revealed only to faith. —
Reasons thereof 153

Discovery of forgiveneas in God, a great support
to sin-entangled souls. — Particular assurance at-
tainable 157

Evidences of forgiveness in God. — No inbred notions
of any free acts of God's will. — Forgiveness not
revealed by the works of nature, nor the law . . 182

Discovery of forgiveness in the first promise. — The
evidence of the truth that lies therein. — And by
the institution of sacrifices. — Their use and end.
— Also by the prescription of repentance to
sinners 191

Further evidences of forgiveness with God. — Testi-
monies that God was well pleased with some wlio
were sinners. — The patience of God towards the
world, an evidence of forgiveness. — Experience of
the saints of God to the same pui-pose .... 2C9

Institution of religious worship, an evidence of for-
giveness 240

The giving and establishing of the new covenant,
another evidence of forgiveness with God. — The
oath of God engaged in the confirmation thereof . 25G

CONTENTS. ix

Page

The name of God confirming the truth and reality of
forgiveness with him. — As also the same is done by
the properties of his nature 2G9

Forgiveness manifested in the sending of the Son of
God to die for sin. — And from the obligation that
is on us to forgive one another ....... 284

Properties of forgiveness. — The greatness and free-
ness of it 303

Evidences that most men do not believe forgive-
ness .... 314

Exhortation to the belief of the forgiveness that
is with God. — Reasons for it, and the necessity
of it 331

Rules to be observed by those who w^ould come to
stability in obedience. — The first rule. — Christ the
only infallible Judge of our spiritual condition —
How he judgeth, by his word and Spirit . . . 377

Rule II. Self-condemnation and abhon-ence for
sin, consistent with gospel justification and
peace.^ — The nature of gospel assurance. —
What is consistent with it. — What are the effects
of it 38G

Rule III. Continuance in waiting necessary to peace
and consolation 397

Rule IV. Remove the hindrances of believing, by a
searching out of sin. — Rules and directions for
that duty 400

Rule V. Distinction between unbelief and jealousy 404

Rule VI. Distinction between faith and spiritual
sense 410

Rule VII. Mix not foundation and building work
together 415

Rule VIII. Spend not time in heartless complaints,
&c 418

Rule IX. Take heed of undue expressions concern-
ing God, and his Avays, in distress 425

Rule X. Duly improve the least appearances of God
in a way of grace or pardon 429

Second general head of the application of the truth
insisted on. — Grounds of spiritual disquietments
considered. — The first, afflictions. — Ways and
means of the aggravation of afflictions. — Rules
about them 432

X CONTENTS.

Pag-e
Objections against believing, fvom filings internal. —
The person knows not whetlier he be regenerate or
not. — State of regeneration asserted. — Difference
of saving and common grace. — This difference
discernible. — Men may kcoAv themselves to be
regenerate. — The objection answered, in four

Rules 447

Rule 1 463

Rule II 4fj4

Rule III 465

Rule IV 467

Objections from the present state and condition of
the soul — Weakness and imperfection of duty —
opposition from indwelling sin . . . . . ... 47 1

Verses 5. and 6 4S5

The first proper fruit of faith's discovery of forgive •
ness in God to a sin-distressed soul, is waiting in

patience and expectation 492

God the proper object of the soul's waiting in its

distresses and depths 506

Considerations of God rendering our waiting on him

reasonable and necessary. — His glorious being . 610
Influence of the promises into the soul's waiting in

time of trouble. — The nature of them 't^'^

Vfrseb 7. and 8. opened .bib

PSALM CXXX.

1. Out of the depths have I cried unto thee,
O lA>rd.

2. Lord^ hear my voice, let thine ears be
attentive to the voice of my supplications.

3. If thou, Lord, shouldest mark iniquities,
0 Lord, who shall stand ?

4. Rut there is forgiveness ziith thee, that
thou inayest he feared.

5. I wait for the Lord, my soul doth wait,
and in his word do I hope.

6. My soul waiteth for the Lord, more than
they that watch for the morning ; I say, more
than they that watch for the morning.

7. Let Israel hope in the Lord, for ivith the
Lord there is mercy, and with him is j:)lenteous
redemption.

8. Ajid he shall redeem Israel from all his
iniquities.

PARAPHRASE OF THE PSALM.

1 . Out of the depths have I cried unto thee,

0 Lord.

2. Lord, hear my voice, let thine ears be atten-

tive to the voice of my supplications.

O Lord, through my manifold sins and provoca-
tions, I have brought myself into great distresses.
Mine iniquities are always before me, and I am
ready to be overwhelmed with them, as with a
flood of waters ; for they have brought me into
depths, wherein I am ready to be swallowed up.
But yet, although my distress be great and

12 PARAPHRASE.

perplexing, I do not, I dare not, utterly despond,
and cast away all hopes of relief or recovery ; nor
do I seek unto any other remedy, way, or means
of relief, but I apply myself to thee, Jehovah, to
thee alone. And in this my application unto
thee, the greatness and urgency of my troubles
make my soul urgent, earnest, and pressing in my
supplications. Whilst I have no rest, I can give
thee no rest : O, therefore, attend and hearken
unto the voice of my crying and supplications !

3. If thoUy Lord, shouldest mark iniquities,

0 Lord, who shall stand ?

It is true, O Lord, thou God great and terrible,
that if thou shouldest deal with me in this con-
dition, with any man living, with the best of thy
saints, according to the strict and exact tenor of
thy law, which first represents itself to my guilty
conscience, and troubled soul ; if thou shouldest
take notice of, observe, and keep in remembrance,
mine, or their, or the iniquity of any one, to the
end that thou mightest deal with them, and recom-
pense unto them according to the sentence thereof,
there would be neither for me, nor them, any the
least expectation of deliverance ; all flesh must
fail before thee, and the spirits which thou hast
made, and that to eternity ; for who could stand
before thee, when thou shouldest so execute thy
displeasure ?

4. But there is forgiveness ivith thee, that thou

may est be feared.

But, O Lord, this is not absolutely and univer-
sally the state of things between thy Majesty and
poor sinners; thou art, in thy nature, infinitely

PARAPHRASE. 13

good and gracious, ready and free, in the purposes
of thy will, to receive them. And there is such
a blessed way made for the exercise of the holy
inclinations and purposes of thy heart towards
them, in the mediation and blood of thy dear Son,
that they have assured foundations of concluding
and believing, that there is pardon and forgiveness
with thee for them ; and which, in the way of thine
appointments, they may be partakers of. This
way, therefore, will I, with all that fear thee,
persist in : I will not give over, leave thee, or
turn from thee, through my fears, discourage-
ments, and despondencies ; but will abide con-
stantly in the observation of the worship which
thou hast prescribed, and the performance of the
obedience which thou dost require ; having great
encouragement so to do.

5. / ivait for the Lord; my soul doth wait,

and in his word do I hope.

And herein, upon the account of the forgiveness
that is with thee, O Lord, do I wait with all
patience, quietness, and perseverance. In this
work is my whole soul engaged ; even in an
earnest expectation of thy approach unto me in
a way of grace and mercy. And for my encou-
ragement therein, hast thou given out unto me a
blessed word of grace, a faithful word of promise,
wherein my hope is fixed.

6. My soul waif eth for the Lord, more than they

that watch for the morning : I say, more
than they that watch for the morning.
Yea, in the performance and discharge of this
duty, my soul is intent upon thee, and in its

B

14 PARAPH RA«iE.

whole frame turned towards tliee ; and that with
such diHgence and watchfulness, in looking out
after every way and means of thy appearance, of
thy manifestation of thyself, and coming unto me,
that I excel therein those who, wuth longing-
desire, heedfulness, and earnest expectation, do
wait and watch for the appearance of the morn-
ing; and that either that they may rest from their
night-watches, or have light for the duties of thy
worship in the tem.ple, which they are most
delighted in.

7. Let Israel hope in the Lord, for with the

Lord there is mercy, and with him is plen-
teous redemption.

8. And he shall redeem Israel from all his

iniquities.

Herein have I found that rest, peace, and
satisfaction unto my own soul, that 1 cannot hut
invite and encourage others, in the like condition,
to take the same course with me. Let, then, all
the Israel of God, all that fear him, learn this of
me, and from my experience. Be not hasty in
your distresses ; despond not, despair not, turn
not aside unto other remedies; but hope in the
Lord ; for I can now, in an especial manner, give
testimony unto this, that there is mercy with him
suited unto your relief. Yea, whatever your dis-
tress be, the redemption that is with him is so
bounteous, plenteous, and unsearchable, that the
undoubted issue of your performance of this duty
will be, that you shall be delivered from the guilt
of all your sins, and the perplexities of all your
troubles.

IS

EXPOSITION

OP

PSALM CXXX.

GENERAL SCOPE OF THE PSALM.

The design of the Holy Ghost in this psalm, is
to express, in the experience of the psalmist,
and the working of his faith, the state and con-
dition of a soul gi'eatly in itself perplexed, re-
lieved on the account of grace, and acting itself
towards God and his saints, suitably to the dis-
covery of that grace unto him : a great design,
and full of great instruction.

And this general prospect gives us the parts
and scope of the whole psalm. For,

1. We have the state and condition of the
soul therein represented, with his deportment in
and under that state and condition, in verses 1, 2.
Out of the depths have I cried unto thee, 0
Lord : Lord, hear my voice, let thine ears be
attentive to the voice of my supplications.

2. His inquiry after relief. And therein are
two things that present themselves unto him :
the one whereof, which first offers the considera-
tion of itself to him in his distress, he deprecates,
ver. 3. If thou. Lord, shouldest mark iniquities,
0 Lord, ivho shall stand ?

16 GENERAL SCOPE OF THE PSALM.

The other he doses with, and finds rehef in it,
and support by it, ver. 5. But there is forgive-
ness with thee, that thou may est be feared.

Upon this his discovery, and fixing on relief,
there is the acting of his faith, and the deport-
ment of his whole person :

1. Towards God, ver. 5, 6. / wait for the
Lord, my soul doth wait, and iri his word do I
hope. My soul waiteth for the Lord, more than
they that watch for the 77iorning, I say, more
than they that watch for the morning.

2. Towards the saints, ver. 7, 8. Let Israel
hope in the Lord, for with the Lord there is
mercy, and with him is plenteous redemption.
And he shall redeem Israel from all his ini-
quities.

AW which parts, and the various concernments
of them, must be opened severally.

And this also gives an account of what is my
design from and upon the words of this psalm, —
to declare the perplexed entanglements which
may befall a gracious soul, such a one as this
psalmist was ; with the nature and proper work-
ings of faith in such a condition : principally
aiming at what it is that gives a soul relief and
support in, and afterward deliverance from, such
a perplexed estate.

I'he Lord, in mercy, dispose of these medita-
tions in such a way and manner, as that both he
that writes, and they that read, may be made
partakers of the benefit, relief, and consolation,
intended for his saints, in this psalm, by the
Holv Ghost.

CONDITION OF THE SOUL. 17

VERSES I. II.

The state and condition of the soul as stated in
the psalm.

The state and condition of the soul here repre-
sented, as the basis on which the process of the
psalm is built, with its deportment, or the gene-
ral acting of its faith in that state, is expressed
in the two first verses :

Out of the depths have I cried unto thee,
0 Lord.

Lord, hear my voice ; let thine ears be atten-
tive to the voice of my supplications.

1. The present state of the soul under conside-
ration, is included in that expression, Out of the
depths.

Some of the ancients, as Chr\sostom, suppose
this expression to relate to the depths of the heart
of the psalmist; not from the mouth or tongue
only, but from the depth and bottom of the
heart ; from the deepest recesses of the mind.
And indeed the word is used to express the depth
of the hearts of men, but utterly in another sense.
Psalm Ixiv. 6. '* The heart is deep." But the
obvious sense of the place, and the constant use
of the word in the Hebrew, will not admit of this
interpretation : it is in the plural number, or
depths. It is commonly used for valleys, or any
deep places whatever, but especially of waters.
Valleys and deep places, because of their dark-
ness and solitariness, are accounted places of
horror, helplessness, and trouble. Psalm xxiii. 4.
*' When I walk through the valley of the shadow
of death ;" that is, in the extremity of danger and
trouble,

B 2

18 CONDITION OF THE «OUL.

The moral use of the word, as expressing the
state and condition of the souls of men, is meta-
phorical. These depths, then, are difficulties,
or pressures, attended with fear, horror, danger,
and trouble. And they are of two sorts :

1. Providential, in respect of outward distres-
ses, calamities, and afflictions. Psalm Ixix. 1.
" Save me, O God, for the waters are come in
unto my soul :" in the Hebrew, I stick in the
mire of the deep, and there is no standing; I am
come into the depths of waters, and the flood
overflows me." It is trouble, and the extremity
of it, that the psalmist complains of, and which
he thus expresses. He was brought by it into a
condition like unto a man ready to be drowned :
being cast into the bottom of deep and miry
waters, where he had no firm foundation to stand
upon, nor ability to come out ; as he further
explains himself, ver. 15.

2. There are internal depths, depths of con-
science on account of sin. Psalm Ixxxviii. 6.
" Thou hast laid me in the lov/est pit, in dark-
ness, in the deeps." What he intends by this
expression, the psalmist declares in the next
words, ver. 7. "Thy wrath lieth hard upon me."
Sense of God's wrath upon his conscience, on
account of sin, was the deep he was cast into ;
so, ver. 15. speaking of the same matter, he saith,
" I suffer thy terrors;" and ver. 16. "Thy fierce
wrath goeth over me :" which he calls water, waves,
and deeps ; according to the metaphor before
opened.

And these are the deeps that are here princi-
pally intended. Augustine says on the place,
" He cries out under the weight and waves of

CONDITION OF THE SOUL. 19

his sins." This the ensuing psalm makes evident.
Desiring to be dehvered from these depths out
of which he cried, he deals with God wholly
about mercy and forgiveness ; and it is sin
alone from which forgiveness is a deliverance.
The doctrine also that he preaches, upon his
delivery, is that of mercy, grace, and redemption,
as is manifest from the close of the psalm : and
what we have deliverance by, is most upon our
hearts when we are delivered.

It is true, indeed, that these deeps do often
concur ; as David speaks, *' Deep calleth unto
deep," Psalm xlii. 7. The deeps of affliction
awaken the conscience to a deep sense of sin.
But sin is the disease, affliction only a symptom
of it ; and in effecting a cure, the disease itself
is principally to be heeded, the symptom will
follow, or depart of itself.

Many interpreters think that this was now
David's condition. By great trouble and distress,
he was greatly minded of sin ; and we must not,
therefore, wholly pass over that meaning of the
word, though we are chiefly to respect that
which he himself, in this address to God, princi-
pally regarded.

This, in general, is the state and condition of
the soul, managed in this psalm, and is as the
key to the ensuing discourse, or the hinge on
which it turns. That which arises from hence
may be comprised in these two propositions.

1. Gracious souls, after much communion with
God, may be brought into inextricable depths
and entanglements on the account of sin. For
such the psalmist here expresses his own condition
to have been, and such he was.

20 GRACIOUS SOULS

2. The inward root of outward distresses, is
principally to be attended to in all pressing trials ;
sin, in afflictians.

Gracious souls may he brought into depths on the
account of sin. — What those depths are.

Before I proceed at all in the farther opening
of the words, they having all of them respect tc
the proposition first laid down, I shall explain and
confirm the truth contained in it ; that so it may
be understood what we say, and whereof we do
affirm, in the whole process of our discourse.

It is a sad truth that we have proposed to
consideration : he that hears it ou^ht to tremble
in himself, that he may rest in the day of trouble ;
it speaks out the apostle's advice, Rom. xi. 20.
** Be not high-minded, but fear;" and that also,
1 Cor. X. 12. '' Let him that thinketh he stand-
eth, take heed lest he fall." When Peter had
learned this truth by woful experience, after all his
boldness and forwardness, he gives this counsel
to all saints, " that they would pass the time of
their sojourning here in fear," 1 Pet. i. 17. know-
ing how near, in our greatest peace and serenity,
evil and danger may lie at the door.

Some few instances of 'the many that are left on
record, wherein this truth is exemplified, may be
mentioned. Gen. vi. 9. " Noah was a just man,
perfect in his generation, and Noah walked with
God." He did so a long season, and that in an
evil time, amidst all sorts of temptations, '* when
all fiesh had corrupted his way upon the earth,"
ve". 12. This put an eminency upon his obedi-
ence, and doubtless rendered the communion
which he had with God, in ** walking before him,"

IN THE DEPTH OF AFFLICTION. 21

most sweet and precious to him. He was a gra-
cious soul, upon the undoubted testimony of God
himself. But we know not what hefel this holv
person. He that shall read the story recorded of
Noah, (Gen. ix. 20.) will easily grant, that he was
brought into inextricable distress on account
of sin. His own drunkenness, ver. 21, with the
consequences of it, gives scandal unto, and pro-
vokes the unnatural conduct of, his son, ver. 22 ;
and this leads him to the devoting of that son
and his posterity unto destruction, ver. 24, 25 ;
all which, joined with the sense of God's just
indignation, from whom he had newly received that
tremendously miraculous deliverance, must needs
overwhelm him with sorrow and anxiety of spirit.

The matter is more clear in David. Under the
old testament, none loved God more than he, and
none was loved of God more than he. The paths
of faith and love wherein he walked, are, unto the
most of us, like the way of an eagle in the air,
too high and hard for us ; yet to this very day do
the cries of this man after God's own heart sound
in our ears. Sometimes he complains of broken
bones, sometimes of drowning deeps, sometimes of
waves and water-spouts, sometimes of wounds and
diseases, sometimes of wrath, and the sorrows
of hell — every where, of his sins, the burden and
trouble of them. Some of the occasions of his
depths, darkness, entanglements, and distresses,
we all know. As no man had more grace than
he, so none is a greater instance of the power of
sin, and the effects of its guilt upon the consci-
ence, than he. But instances of this kind are
obvious, and occur to the thoughts of all, so that
they need not be repeated. I shall shew, then,

22 ORACIOUS SOULS

I. What in particular is intended by the depths
and entanglements, on the account of sin, where-
unto gracious souls, after much communion with
God, may be cast.

II. Whence it comes to pass, that so they may
be, and that oftentimes so they are.

I. For the first, some or all of these things
following do concur to the depths complained of.

1 . Loss of the wonted sense of the love of God,
which the soul did formerly enjoy. There is a
two-fold sense of the love of God, whereof believers
in this world may be made partakers. There is
the transient acting of the heart by the Holy
Ghost, with ravishing unspeakable joys, in appre-
hension of God's love, and our relation unto him
in Christ. This, or the immediate effect of it, is
called '* joy unspeakable, and full of glory,"
1 Pet. i. 8. The Holy Ghost shining into the
heart, with a clear evidence of the soul's interest
in all gospel mercies, causes it to leap for joy, to
exult and triumph in the Lord ; as being for a
season carried above all sense and thought of sin,
self, temptation, or trouble. But as God gives
the bread of his house unto all his children, so
these dainties, and high cordials, he reserves only
for the seasons and persons, wherein, and to whom,
he knows them to be needful and useful. Believers
may be v/ithout this sense of love, and yet be in
no depths. A man may be strong and healthy,
who has wholesome food, though he never drink
spirits and cordials.

Again, there is an abiding, dwelling sense of
God's love upon the hearts of those of whom we
speak, who have had long communion with God,

IN THE DEPTH OF AFFLICTION. 23

consisting in a prevailing gospel persuasion, that
they are accepted with God in Christ. " Being
justified by faith, we have peace with God,"
Rom. V. 1, I call it a prevailing persuasion,
denoting both the opposition that is made unto
it by Satan and unbelief, and its efficacy in the
conquest thereof. This is the root from whence
all that peace and ordinary consolation, which
believers in this world are made partakers of,
do spring and grow. This is that which quickens
and enlivens them unto duty, Psal. cxvi. 12, 13.
and is the salt that renders their sacrifices and
performances savoury to God, and refreshing to
themselves. This supports them under their
trials, gives them peace, hope, and comfort, in life
and death. ''Though I walk in the valley of
the shadow of death, I w^ill fear no evil, for thou
art with me," Psal. xxiii. 4. A sense of God's
presence in love, is sufficient to rebuke all
anxiety and fears, in the worst and most dreadful
condition ; and not only so, but to give, in the
midst of them, sohd consolation and joy. So
the prophet expresses it, Habak. iii. 17, 18.
" xAlthough the fig-tree shall not blossom, neither
shall fruit be in the vines, the labour of the olive
shall fail, and the fields shall yield no meat, the
flock shall be cut off from the fold, and there
shall be no herd in the stalls ; yet I will rejoice
in the Lord, I will joy in the God of my sal-
vation." And this is that sense of love, which
the choicest believers may lose on the account
of sin. This is one step into their depths.
They shall not retain any such gospel-appre-
hension of it, as that it should give them rest,
peace, or consolation ; that it should influence

24 GRACIOUS SOULS

their souls with dehght in duty, or support in
trial; and the nature hereof will be afterwards
more fully explained.

2. Perplexed though tfulness about their great
and wretched unkindness towards God, is another
part of the depths of sin-entangled souls. So
David complains. Psalm Ixxvii. 3. '* I remem-
bered God," saith he, " and was troubled."
How comes the remembrance of God to be a
matter of trouble to him ? In other places he
professes, that it was all his relief and support :
how comes it to be an occasion of his trouble ?
All had not been well between God and him ;
and whereas formerly, in his remembrance of
God, his thoughts were chiefly exercised
about his love and kindness, now they were
wholly possessed within with his own sin and
unkindness : this causeth his trouble. Herein
lies a share of the entanglements occasioned by
sin. Saith such a soul in itself: " Foolish crea-
ture ! hast thou thus requited the Lord ? Is this
the return that thou hast made unto him for
all his love, his kindness, his consolations,
mercies ? Is this thy kindness for him, thy love
to him ? Is this thy kindness to thy friend ? Is
this thy boasting of him, that thou hadst found
so much goodness and excellency in him and his
love, that though all men should forsake him,
thou never wuuldst do so ? Are all thy pro-
mises, all thy engagements, which thou madest
unto God, in times of distress, upon prevailing
obligations, and mighty impressions of his good
Spirit upon thy soul, now come to this, that
thou shouldst so foolishly forget, neglect, despise,
cast him off? Well! now he is gone, he has

IN THE DEPTH OF AFFLICTION. 25

withdrawn from thee, and what wilt thou do ?
Art thou not even ashamed to desire him to
return ?" They were thoughts of this nature,
that cut Peter to the heart, upon his fall The
soul finds them cruel as death, and strong as the
grave. It is bound in the chains of them, and
cannot be comforted, Psalm xxxviii. 3, 4, 5, 6.
And herein consists a great part of the depth,
inquired after. For this consideration excites
and puts an edge upon all grieving, straitening,
perplexing affections, which are the only means
whereby the soul of a man may be inwardly
troubled, or trouble itself; such are sorrow and
shame, with that sell-displeasure and revenge,
wherewith they are attended. And as their rea~
son and object in this case do transcend all
other occasions of them, so on no other account
do they cause such severe and perplexing reflec-
tions in the soul as on this.

3. A revived sense of justly-deserved v/rath,
belongs also to these depths. This is as the
opening of old wounds. When men have passed
through a sense of wrath, and have obtained
deliverance and rest through the blood of Christ,
to come to their old thoughts again, to be
trading afresh with hell, curse, law, and wrath,
is a depth indeed ! And this often befals gra-
cious souls, on the account of sin, Psa. lxxxviii.7.
" Thy wrath lieth hard upon me," saith Heman :
it pressed and crushed him sorely. There is
a self-judging as to the desert of wrath, which is
consistent with a comforting persuasion of an
interest in Christ. This the soul finds sweetness
in, as it lies in a subserviency to the exaltation
of grace ; but in this case, the soul is left under

c

26 GRACIOUS SOULS

it without that relief. It plunges itself into the
curse of the law, and flames of hell, without any
cheering support from the blood of Christ. This
is walking in " the valley of the shadow of death."
The soul converses with death, and what seems to
lie in a tendency thereunto. The Lord also, to
increase his perplexities, puts new life and spirit
into the law ; gives it a fresh commission, as it
were, to take such a one into its custody ; and
the law will never, in this world, be wanting unto
its duty.

4. Oppressing apprehensions of temporal judg-
ments, concur herein also ; for God will judge
his people; and judgment often begins at the
house of God. Though God, saith such a one,
should not cast me off for ever, though he should
pardon my iniquities, yet he may so take ven-
geance of my inventions, as to make m.e feed on
gall and wormwood all my days : David saith,
"My flesh trembleth for fear of thee, and I am
afraid of thy judgments," Psalm cxix. 120. He
knows not what the great God may bring upon
him ; and being full of a sense of the guilt of
sin, w'hich is the bottom of this whole condition,
every judgment of God is full of terror unto him.
Sometimes he thmks, God may lay open the fihh
of his heart, and make him a scandal and a re-
proach in the world, Psa. xxxix. 8., " Oh!" sailh
he, "make me not the reproach of the foolish."
Sometimes he trembles, lest God should strike
him suddenly with some signal judgment, and
take him out of the world in darkness and sor-
row; so saith David, " Take me not away in thy
wrath." Sometimes he fears lest he should be
like Jonah, and raise a storm in his family, in

IN THE DEPTH OF AFFLICTION. 27

the ciiurch whereof he is a member, or in the
whole nation ; " let them not be ashamed for my
sake." These things make his heart soft, as Job
speaks, and to melt within him. When any
affliction or public judgment of God is fastened
to a quick living sense of sin in the conscience,
it overwhelms the soul, whether it be only justly
feared, or be actually inflicted, as was the case
of Joseph's brethren in Egypt. The soul is then
rolled from one deep to another. Sense of sin
casts k on the consideration of its affliction ; and
affliction turns it back on a sense of sin. So
deep calleth unto deep, and all God's billows go
over the soul ; and they do each of them make
the soul tender, and sharpen its sense inito the
other. Affliction softens the soul ; so that the
sense of sin cuts the deeper, and makes the larger
wounds ; and the sense of sin weakens the soul,
and mgkes affliction sit the heavier, and so in-
creaseth its burden. In this case, that affliction
which a man, in his usual state of spiritual peace
could have embraced as a sweet pledge of love,
is as goads and thorns in his side, depriving him
of all rest and quietness. God makes it as thorns
and briers, wherewith he will teach stubborn
souls their duty, as God did the men of Succoth.
5. There may be added hereunto, prevailing-
fears, for a season, of being utterly rejected by
God, of being found a reprobate at the last day.
Jonah seems to conclude so, chap. ii. 4. *' Then
I said, I am cast out of thy sight :" I am lost
for ever, God will own me no more. And
Heman, Psalm Ixxxviii. 4, 5. '* 1 am counted
with them th;>t go down into the pit : free among
the dead like the slain that lie in the grave,

28 GRACIOUS'SOULS

whom thou rememberest no more, and they are
cut off' from thy hand." This may reach the
soul, until the sorrows of hell compass it, and
lay hold upon it ; until it be deprived of con^fort,
peace, and rest ; until it be a terror to itself, and
be ready to choose strangling rather than lile.
This may befall a gracious soul on account of sin.
But yet, because this fights directly against the
life of faith, God doth not, unless it be in extra-
ordinary cases, suffer any of his to lie long iii
this horrible pit, where there is no water, no re-
freshment. But this often falls out, that even
the saints themselves are left for a season to a
fearful expectation of judgment, and fiery indig-
nation, as to the prevailing apprehension of their
minds.

9. God secretly sends his arrows into the
soul, that wound and gall it, adding pain, trouble,
and disquietness, to its disconsolation, Psalm
xxxviii. 2. " Thine arrows stick fast in me, and
tliy hand presseth me sore." Ever and anon, in
liis walking, God shot a sharp piercing arrow,
fixing it on his soul, that galled, wounded, and
perplexed him, filling him with pain and grievous
vexation. These arrows are God's rebukes, Psa.
xxxix. 11. " \Vhen thou with rebukes dost cor-
rect man for iniquity." God speaks in his word,
and by his Spirit in the conscience, things sharp
and bitter to the soul, fastening them so as it
cannot shake them out. These Job so mounfully
complains of, chap. vi. 4. The Lord speaks
words with such efficacy, that they pierce the
heart quite through ; and what the issue then is,
David declares, Psalm xxxviii. S. *' There is no
soundness," siith he, " in iny (iesh, because of

THE SUPPLII-.S OF GRACE. '29

tiiiue anger ; nor is there any rest in my bones,
because of my sin." The whole person is brought
under the power of them, and all health and rest
is taken away. And,

7. Unspiritedness and disability unto duty, in
doing or suffering, attend such a condition. Psa.
xl. 12. " Mine iniquities have taken hold upon
me, so that I am not able to look up." His
spiritual strength was worn away by sin, so that
he was not able to address himself unto any com-
munion with God. The soul now cannot pray
with life and power ; cannot hear with joy and
profit ; cannot do good and communicate with
cheerfulness and freedom ; cannot meditate with
delight and heavenly-mindedness ; cannot act
for God with zeal and liberty ; cannot think of
suffering with boldness and resolution ; but is
sick, weak, feeble, and bowed down.

Now, I say, a gracious soul, after much commu-
nion with God, may, on account of sin, by a
sense of the guilt of it, be brought into a state
and condition, wherein some more or all of these,
with other the like perplexities, may be its por-
tion. And these make up the depths whereof
the psalmist here complains. What are the sins,
or of what sorts, that ordinarily cast the souls of
believers into these depths, shall be afterwards
declared. I shall now shew, both whence it is
that believers may fall into such a condition, as
also whence it is that oftentmies (hey actually
do so.

ct

30 THE SUPPLIES OF GRACE.

Whence it is thai believers may he brought into
depths on account of sin. — Nature of the
supplies of grace given in the covenant.—
How far they extend. — Principles of the
power of sin.

The nature of the covenant wherein all believ-
ers now walk v/ith God, and wherein their whole
provision for obedience is enwrapped, leaves it
possible for them to fall into these depths that
have been mentioned. Under the first covenant,
there was no mercy or forgiveness provided for
any sin. It was necessary, then, that it should
exhibit a sufficiency of grace to preserve them
from every sin, or it could have been of no use
at all. This the righteousness of God required^
and so it was. To have made a covenant wherein
there was no provision at all of pardon, and not
a sufficiency of grace to keep the covenanters
from need of pardon, was not answerable to the
goodness and righteousness of God. But He
made man upright, who of his own accord sought
out many inventions.

It is not so in the covenant of grace : there is
!n it pardon provided in the blood of Christ. It
is not, therefore, of indispensable necessity, that
there should be administered grace in it, effec-
tually preserving from every sin : yet it is on all
accounts to be preferred before the other : for,
besides the relief by pardon, which the other
knew nothing of, there in in it also much pro-
vision against sin, which was not in the other.

] . There is provision made in it, against all and
every sin that would disannul the covenant, and
make a final separation between God and a soul

THE SUPPLIES OF GRACE. 31

that hath been once taken into the bond thereof.
This provision is absohite ; God hath taken upon
himself the making of this good; and the estab-
lishing this law of the covenant, that it shall not
by any sin be disannulled, Jer. xxxii. 40. " I
will," saith God, " make an everlasting covenant
with them, that I will not turn av/ay from them
to do them good, but 1 will put my fear in their
hearts, that they shall not depart from me."
The security hereof depends not on any thing in
ourselves. All that is in us is to be used as a
means for the accomplishment of this promise ;
but the event or issue depends absolutely on the
faithfulness of God. And the whole certainty
and stability of the covenant depends on the effi-
cacy of the grace administered in it, to preserve
men from all such sins as would disannul it.

2. There is in this covenant provision made for
constant peace and consolation, notwithstanding,
and against the guilt of such sins, as, through
their infirmities and temptations, believers are
daily exposed to. Though they fall into sins
every day, yet they do not fall into depths every
day. Ill the tenor of this covenant, there is a
consistency between a sense of sin unto humilia-
tion and peace, with strong consolation. After
the apostle had described the whole conflict that
believers have with sin, and the frequent wounds
which they receive thereby, which makes them
cry out for deliverance, Rom. vA. 24. he yet
concludes, chap. viii. 1. that there is no condem-
nation uiuo them : which is a sufficient and
stable foundation of peace. So, 1 John ii. 1.
*' These things write I unto you, that ye sin not ;
and if any man sin, we have an Advocate with

32 THE SUPPLIES OF GRACE.

the Father, Jesus Christ the righteous." Our
great business and care ought to be, that we sin
not; but yet, when we have done our utmost,
*' if we say we have no sin, we deceive ourselves,"
chap. i. 8. What then shall poor, sinful, guilty
creatures do? Why, let them go to the Father,
by their Advocate, and they shall not fail of par-
don and peace. And saith Paul, Heb. vi. 17, 18.
*' God is abundantly willing, that we might have
strong consolation, who fly for rufuge to lay hold
on the hope set before us." Wliat was his con-
dition who fled of old to the city of refuge for
safety, from whence this expression is taken ?
He was guilty of blood, though shed unawares ;
and so that he was to die for it, if he escaped not to
the city of refuge. Though we may have the guilt
of sins upon us, that the law pronounces death unto,
yet flying to Christ for refuge, God hath provided
not only safety, but strong consolation, for us
also. Forgiveness in the blood of Christ, doth
not only teike guilt from the soul, but trouble
also from the conscience ; and in this respect,
the apostle at large sets forth the excellency
of his sacritice, Heb. x. The sacrifices of the
law, he tells us, could not make perfect the wor-
shippers, ver. 1. ; which he proves, ver. 2. be-
cause they did never take away, thoroughly and
really, conscience of sin, that is, depths or dis-
tresses of conscience about sin. But now, saith
he, Jesus Christ, in the covenant of grace, hath
** for ever perfected them that were sanctified,"
ver. 14. : providing for them such stable peace
and consolation, as that they should not need
the renewing of sacrifices every day, ver. 1 8. This
is the great mysterv of the gospel, in the blood of

THE SUPPLIES OF GRACE. 33

Christ, that those v/ho sin every day, should have
peace with God all their days, provided their sins
iail within the compass of those infirmities, against
which this consolation is provided.

3. There is provision made of grace, to prevent
and preserve the soul from great and enormous
sins, such as in their own nature are apt to v.^ound
conscience, and cast the person into such depths
and entanglements as wherein he shall have
neither rest nor peace. Of what sort these sins
are, shall be afterwards declared. There is in
this covenant, grace for grace, John i. 16. ; and
abundance of grace, administered from the all-
fulness of Christ : grace reigneth in it, Rom. vi. 6.
destroying and crucifying the body of sin.

But this provision in the covenant of grace,
against peace-ruining, soul-perplexing sins, is not,
as to the administration of it, absolute. There
are covenant commands and exhortations, on the
attendance whereunto the administration of much
covenant-grace doth depend. To watch, pray,
improve faith, to stand on our guard continually,
to mortify sin, to fight against temptations with
stedfastness, diligence, constancy, are every wdiere
prescribed unto us ; and that in order to the
insurance of the grace mentioned. These things
are, on our part, the condition of the administra-
tion of that abundant grace, which is to preserve
us from soul-entangling sins : so Peter informs
us, 2d epistle, i. 3. The divine power of God
" hath given unto us all things that pertain unto
life and godliness." We have from it an habitual
supply, and provision for obedience at all times :
also, saith he, ver. 4. " He hath given unto us
great and precious promises, that by them we

34 TlIF SUPPLIES OF GRACE.

might be portnkers of the divine nature. Wha.
then is in this blessed estate and condition requi-
red of us, but that we may make a due improve-
ment of the provision made for us, and enjoy the
comforting influence of those promises that he
holds out to us; ver. 5, 6, 7. "Giving all dili-
gence, add to your faith, virtue ; and to virtue,
knowledge ; and to knowledge, temperance ; and
to temperance, patience ; and to patience, godli-
ness ; and to godliness, brotherly-kindness ; and
to brotherly-kindness, charity ;" that is, carefully
and diligently attend to the exercise of all the
graces of the Spirit, and to a conversation in all
things becoming the gospel. What then shall
be the issue, if these things are attended unto ?
•ver. 8. '* If these things be in you, and abound,
ye shall be neither barren nor unfruitful in the
knowledge of our Lord Jesus Christ." It is not
enough that these things be in you, that you have
the seed ajid root of them from and by the Holy
Ghost ; but you are to take care that ihey flour-
ish and abound ; without which, though the root
of the matter may be in you, and so you be n^t
wholly devoid of spiritual life, yet you will be
poor, barren, sapless, withering creatures, all
your days. But now, suppose that these tilings
do abound, and w^e be made fruitful thereby,
■why then, saith he, ver, 10. " If you do these
things, ye shall never fall." What, never fall
into sin ? nay, that is not the promise ; and he
that says, when he hath done all, " that he hath
no sin," he is a liar. Or is it, never fall totally
from God ? no, the preservation of the elect, of
whom he speaks, tVoni total apostacy, is not sus-
pended on such coiidilions, especi:\lly not on any

THK SLPlT.rF.S OV liRACF.. 35

decree oftliein, such as their abounding imports.
But it i^, (hat they shall not fall into their old
sins, from which they were purged, ver. 9. such
conscience-wasting and defihng sins as they lived
in, in the time and state of their unregeneracy.
Thus, though there be in the covenant of grace
through Jesus Christ, provision made of abundant
supplies for the soul's preservation from entan-
gling sins ; yet their administration hath respect
unto our diligent attendance unto the means of
receiving them, appointed for us to w^alk in.

And here lies the latitude of the new covenant;
here lies the exercise of renewed free-will. This
is the field of free, voluntary obedience, under ihe
administration of gospel-grace. There are extremes
which, in respect of the event, it is not concerned
in. To be wholly perfect, to be free from every
sin, all failings, all infirmities, that is not pro-
vided for, nor promised, in this covenant. It is a
covenant of mercy and pardon, which supposes a
continuance of sin. To fall utterly and finally
from God, that is absolutely provided against.
Between these two extremes of absolute perfection
and total apostacy, lies the large field of believers*
obedience and walking with God. Many a sweet
heavenly passage there is, and many a dangerous
depth, in this field. Some walk near to the one
side, some to the other ; yea, the same person
may sometimes press hard after perfection, some-
times be cast to the very border of destruction.
Now, between these two lie many a soul-plunging
sin, against which, no absolute provision is made,
and which, for v/ant of giving all diligence to put
ihe means of preservation in practice, believers
are oftentimes overtaken with.

36 THE SUPPLIES OF GRACE.

4. There is not, in. the covenant of grace, pro-
vision made of ordinary and abiding consolation,
for any under the guilt of great sins, or sins
greatly aggravated, which they fedl into by a neg-
lect of using and abiding in the fore-mentioned
conditions of abounding actual grace. Sins there
are, which, either because in their own nature
they wound and vva,ste conscience, or in their effects
break forth into scandal, causing the name of
God and the gospel to be evil spoken of, or in
some of then' cu'cumsiances are full of unkind-
ness against God, do deprive the soul of its
wonted consolation. How, by what means, on
what account, such sins came to terrify con-
science, to break the bones, to darken the soul,
and to cast it into inextricable depths, notwith-
standing the relief that is provided of pardon in
the blood of Christ, I shall not now declare.
That they will do so, and that consolation is not
of equal extent with safety, we know. Hence
God assumes it to himself, as an act of mere
sovereign grace, to speak peace and refreshment
unto the souls of his saints, in their depths of
sin- entanglements, Isa. Ivii. 18, 19. And indeed,
if the Lord had not thus provided that great pro-
vocation should stand in need of special reliefs, it
might justly be feared, that the negligence ol
believers might possibly produce much bitter fruit.

Only this must be observed by the way, that
what is spoken relates to the sense of sinners in
their own souls, and not to the nature of the thing
itself. There is in the gospel, consolation provi-
ded against the greatest as well as the least sins.
The difference arises from God's sovereign com-
munication of it, accord incf to the tenor of the

THE SUPPLIES OF GRACE. 37

covenant's administration, which we have laid
down. Hence, because under Moses' law there
was an exception of some sins, for which there
was no sacrifice appointed, so that those who were
guilty of them could no way be justified from
them ; that is, carnally, to their interest in the
nidaical church and polity; Paul tells the Jews,
Acts xiii. 38, 39. "That through Jesus Christ
was preached unto them the forgiveness of sins,
and that by him all that believe are justified from
all things, from which they could not be justified
by the law of Moses." There is now no excep-
tion of any particular sins, as to pardon and
peace ; but what we have spoken relates to the
manner and way wherein God is pleased to ad-
minister consolation to the souls of sinning
believers.

And this is the evidence which I shall offer to
prove, that the souls of believers, after much
gracious communion with God, may yet fall into
inextricable depths, on the account of sin ;
whence it is, that they actually oftentimes do so,
shall be farther declared.

The principles of this assertion are known ; I
shall therefore only touch upon them.

First. The nature of indwelling sin, as it
remains in the best of the saints in this life, being
a little considered, will evidence unto us from
whence it is that they are sometimes surprised
and plunged into the depths mentioned. For,

1. Though the strength of every sin be weak-
ened by grace, yet the root of no sin is in this life
wholly taken away. Lust is like the stubborn
Canaanites, who, after the general conquest of the
land, would dwell in it still, Judg. i. 27. Indeed,

D

38 THE SUPPLIES OF GRACE.

when Israel gi'ew strong, they brought them un-
der tribute, but they could not utterly expel
them. The kingdom and rule belongs to grace ;
and when it grows strong, it brings sin much
under ; but it will not wholly be driven out. The
body of death is not to be utterly done away, but
in and by the death of the body. In the flesh of
the best saints there dwelleth " no good thing,"
Rom. vii. 18. but the contrary is there, that is
the root of all evil. The flesh lusteth against
the Spirit, as the Spirit lusteth against the flesh,
Gal. V. 17. As, then, there is a universality in
the actings of the Spirit in its opposing all evil,
so there is a universality in the actings of the
flesh, for the furtherance of it.

2. Some lusts or branches of original corruption
do obtain in some persons such advantages, either
from nature, custom, employment, society, or the
like circumstances, that they become like the
Canaanites that had iron chariots ; it is a very
difficult thing to subdue them. Well it is if war
be maintained constantly against them, for they
will almost always be in actual rebellion.

3. Indwelling sin, though weakened, retains
all its properties : the properties of a thing fol-
low its nature. Where the nature of any thing is,
there are all its natural properties. What are
these properties of indwelling sin, I should here
declare, but that I have handled the whole power
and efficacy, the nature and properties of it, in a
treatise to that only purpose. In brief, they arc
such, as it is no wonder that some believers are by
them cast into depths ; but it is indeed, that any
do escape them. But thereof the reader may see
at large in my discourse on this particular subject.

THE SUPPLIES OF GRACE. 39

Secondly, Add hereunto, the power and pre va-
lency of temptation ; which because also I have
already, in a special discourse to that purpose,
insisted on, I shall not here farther lay open.

Thirdly. The sovereign pleasure of God in
dealing with sinning saints, must also be con-
sidered. Divine love and wisdom work not
towards all in the same manner. God is pleased
to continue peace unto some, notwithstanding
great provocations. Love shall humble them,
and rebukes of kindness shall recover them from
their wanderings. Others he is pleased to bring
into the depths we have been speaking of. But
yet I may say generally, signal provocations meet
with one of these two events from God. 1. Those
in whom they are, are left to some signal barren-
ness and fruitlessness in their generation ; they
shall v/ither, grow barren, worldly, and sapless,
and be much cast out of the hearts of the people
of God. Or, 2. They shall be exercised in these
depths, from whence their way of deliverance is
laid down in this psalm. This, I say, God deals
with his saints in great variety. Some shall have
all their bones broken, when others shall have
only the gentle strokes of the rod. We are in
the hands of mercy, and God may deal with us as
seems good unto him ; but for our parts, great
sins ought to be attended with expectations of
great depths and perplexities.

And this is the state of the soul, proposed in
this psalm, and by us, unto consideration. These
are the depths wherein it is entangled ; these are
the ways and means whereby it is brought into
these depths. Its deportment in and under this
state and condition, lies next in our way. But

40 SINS THAT PRODUCE

before I proceed thereunto, I shall annex some
few things unto what hath been delivered, tending
to the farther opening of the whole case before
lis ; and they are, 1 . What are, or of what sort
those sins are, which usually cast the souls of
believers into these depths ; and then, 2. Insist
on some aggravations of them.

What sins usually bring believers into great
spiritual distresses. — Aggravations of these
sins.

I. Sins in their own nature wasting conscience?
are of this sort. Sins that rise in opposition unto
all of God that is in us ; that is, the light of
grace and nature also ; such are the sins that
cast David into his depths. Such are the sins
enumerated, 1 Cor. vi. 9, 10, " Be not deceived,"
saith the apostle, " neither fornicators, nor idola-
ters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind, nor thieves, nor
covetous, nor drunkards, nor revilers, nor extor-
tioners, shall inherit the kingdom of God." Cer-
tain it is, that believers may fall into some of the
sins here mentioned. Some have done so, as is
left on record : the apostle says, not those who
have committed any of these sins, but such sin-
ners, shall not inherit the kingdom of God ; that
is, who live in these, or any of these sins, or any
like unto them. There is no provision of mercy
made for such sinners. These, and the like, are
sins, which, in their own nature, without the con-
sideration of aggravating circumstances, (which
yet indeed really, in believers, they can never be
without,) are able to plunge a soul into dej^ths :
these sins cut the locks of men's spiritual strength ;

SPIRITUAL DISTRESS. 41

and it is vain for them to say, We will go, and do
as at other times. Bones are not broken without
pain, nor great sins brought on the conscience
without trouble. But I need not insist on these.
Some say that they deprive even true believers of
all their interest in the love of God — but unduly ;
all grant that they bereave them of all comforting
evidence and well-grounded assurance of it. So
they did David and Peter, and herein lies no
small part of the depths we are searching into.

II. There are sins, which, though they do not
rise up in the conscience v/ith such a bloody guilt
as those mentioned, yet, by reason of some cir-
cumstances and aggravations, God takes them so
unkindly as to make them a root of disquietness
and trouble to the soul all its days. He says of
some sins of ungodly men, '' As I live, this ini-
quity shall not be purged from you until ye die."
If you are come to this height, you shall not
escape, I will not spare you. And there are pro-
vocations in his own people, which may be such in
their circumstances, as that he will not let them
pass, before he hath cast them into depths, and
made them cry out for deliverance. Let us con-
sider some of them.

1. Miscarriages, under signal enjoyments of
love and kindness from God, are of this sort.
When God hath given unto any one expressive
manifestations of his love, convinced him of it, made
him say, in the inmost parts of his heart, this is
undeserved love and kindness ; then, for him to
be negligent in his walking with God, it carrieth
an unkindness with it that shall not be forgotten.
It is a remark upon the miscarriages of Solomon,
that he fell into them after God had appeared

D 2

42 SINS THAT PRODUCE

into him twice ; and all sins under, or after
especial mercies, will meet, at one time or other,
with especial rebukes. Nothing doth more dis-
tress the conscience of a sinner, than the remem-
brance in darkness, of abused light — in desertions,
of neglected love. This, God will make them
sensible of. " Though I have redeemed them,"
saith God, " yet they have spoken lies against
me," Hosea vii. 13. So chapter xiii. 4 — 7.
When God hath, in his providence, dealt gra-
ciously with a person — it may be, delivered him
from straits and troubles, set him in a large place,
prevented* him with many fruits and effects of his
goodness, blessed him in his person, relations, and
employments, dealt well with his soul, in giving
him a gracious sense of his love in Christ; for
such a one to fall under sinful miscarriages, it
goes to the heart of God, and shall not be passed
over. Under-valuations of love are great provo-
cations. " Hath Nabal thus requited my kind-
ness?" saith David. '' I cannot bear it." And
the clearer convictions of any in this kind were,
the more severe will their reflections be upon
themselves.

2. Sins under or after great afflictions, are of
this importance also. God doth not afflict wil-
lingly, or chasten us merely for his pleasure ; he
doth it to make us partakers of his holiness. To
take so little notice of his hand therein, as under
it, or after it, not to watch against the workings
and surprisals of sin, it hath unkindness in it;
*' I smote him," saith God, " and he went on fro-
wardly in the ways of his own heart." These
provocations of his sons and daughters he can-
* Gone before.

SPIIllTUAL DISTRESS. 43

not bear with. Hath God brought thee into the
furnace, so that thou hast melted undei his hand,
and in pity and compassion hath given thee
enlargement, if thou hast soon forgotten his deal-
ings with thee, is it any wonder, if he remind thee
by troubles in thy soul ?

3. Breaking off from under strong convictions,
and drawings of love, before conversion, are often
times remembered upon the conscience afterwards.
When the Lord, by his Spirit, shall mightily con-
vince the heart of sin, and make withal some dis-
coveries of his love, and the excellencies of Christ
unto it, so that it begins to yield, and be overpow-
ered, being almost persuaded to be a christian ;
if then, through the strength of lust or unbelief,
it goes back to the world or self-righteousness, its
folly hath unkindness with it, which sometimes
shall not be passed by. God can, and often doth
put forth the greatness of his power for the
recovery of such a soul ; but yet he will deal with
him about this contempt of his love, and the
excellency of his Son, in the drawings of them,
revealed unto him.

4. Sudden forgetfulness of endearing manifes-
tations of special love. This, God cautions his
people against, as knowing their proneness there-
unto, Ps. Ixxxv. 8. " God the Lord will speak
peace to his people and his saints ; but let them^
not turn again to folly." Let them take heed of
their aptness to forget endearing manifestations of
special love. When God at any time draws nigh
to a soul by his Spirit in his word, with gracious
words of peace and love, giving a sense of his
kindness upon the heart, by the Holy Ghost, so
that it is filled with joy unspeakable and glorious

44 SINS THAT PRODUCE

thereon ; for this soul, upon a temptation, a
diversion, or by mere carelessness and neglect,
which oftentimes falls out, to suffer this sense of
love to be, as it were, obliterated, and so to lose
that influencing efficacy unto obedience, which
it is accompanied withal ; this also is full of un-
kindness. An account hereof we have, Cant. v.
1 — 6. In the first verse, the Lord Jesus draws
nigh, with full provision of gospel mercies for
his beloved : "I am come unto thee," saith he,
" O my sister ;" I have brought myrrh, and spice,
honey, and wine, with me. Whatever is spiritu-
ally sweet and delightful — mercy, grace, peace,
consolation, joy, assurance — they are all here in
readiness for thee, ver. 2. The spouse, in her
drowsy indisposition, takes little notice of this
gracious visit ; she is diverted by other matters,
and knows not how to attend fully and wholly to
the blessed communion offered unto her; but
excuseth herself as otherwise engaged. But what
is the issue ? Christ withdraws, leaves her in the
dark, in the midst of many disconsolations, and
long it is before she obtains any recovery.

5. Great opportunities for service neglected,
and great gifts not improved, are oftentimes the
occasion of plunging the soul into great depths.
Gifts are given to trade with for God ; opportu-
nities are the market-days for that trade. To
niipkin up the one, and let slip the other, will end
in trouble and disconsolation. Disquietments
and perplexities of heart are worms that will cer-
tainly breed in the rust of unexercised gifts. God
Joseth a revenue of glory and honour by such
slothful souls ; and he will make them sensible
of it. I know some at this day, whom omissions

SPIRITUAL DISTRESS. 45

of opportunities for service are ready to sink into
the grave.

6. Sins, after especial warning, are usually
thus issued. In all that variety of special warn-
ings, which God is pleased to use towards sinning
saints, I shall single out one only. When a soul
is wrestling with some lust or temptation, God,
by his providence, causeth some special word, in
the preaching of the gospel, or the administra-
tion of some ordinance thereof, peculiarly suited
to the state and condition of the soul, by the
way of rebuke or persuasion, to come nigh and
enter the inmost parts of the heart. The soul
cannot but take notice that God is nigh to him,
that he is dealing with him, and calling on him
to look to him for assistance. And he seldom
gives such warnings to his saints, but that he is
nigh them in an eminent manner, to give them
relief and help, if, in answer to his call, they
apply themselves unto him : but if his care and
kindness herein be neglected, his following re-
proofs are usually more severe.

7. Sins that bring scandal, seldom suffer the
soul to escape depths. Even in great sins, God,
in chastening, takes more notice oftentimes of the
scandal, than the sin ; as, 2 Sam. xii. 14.
Many professors take little notice of their world-
liness, their pride, their passion, their lavish
tongues; but the world doth, and the gospel is
disadvantaged by it ; and no wonder if they find,
from the hand of the Lord, the bitter fruits of
them in the issue.

And many other such aggravations of sins
there are, which heighten provocations, in their
own nature not of so dreadful an aspect as

46 SINS THAT PRODUCE

some others, into a guilt, plunging a soul into
depths. Those which have been named, may
suffice, in the way of instance ; which is all that
we have aimed at, and therefore forbear enlarge-
ments on the several heads of them.

The consideration of some aggravations of the
guilt of these sins, which bring the soul usually
into the condition before laid down, shall close
these remarks.

First, The soul is furnished with a principle
of grace, which is continually operative, and
working for its preservation from such sins. The
new creature is living and active, from its own
growth, increase, and security, according to the
tenor of the covenant of grace, Gal. v. 17. " It
lusteth against the flesh." It is naturally active
for its own preservation and increase ; as new-
born children have a natural inclination to the
food that will keep them alive, and cause them
to grow, 1 Pet. ii. 2. The soul then cannot fall
into the entangling sins, but it must be with a
high neglect of that very principle, which is
bestowed upon it for quite contrary ends and pur-
poses. The labourings, lustings, desires, crying
of it, are neglected. Now it is from God, and
of God, and is the renovation of his image in us ;
that which God owneth and careth for ; the
wounding of its vitals, the stifling its operations,
the neglect of its endeavours for the soul's pre-
servation, do always attend sins of the importance
spoken unto.

Secondly, Whereas this new creature, this prin-
ciple of life and obedience, is not able of itself
to preserve the soid from such sins as will bring
it into depths ; there is full provision for conti-

SPIRITUAL DISTRESS. 47

iiual supplies made for it, and all its wants, in
Jesus Christ. There are treasures of relief' in
Christ, whereunto the soul may at any time re-
pair, and find succour against the incursions of
sin. He says to the soul, as David unto Abia-
'Jiar, when he fled from Doeg, " Abide with me.
fear not : he that seeketh my life, seeketh thy
life ; but with me thou shalt be in safety." Sin is
my enemy no less than thine ; it seeketh the life
of thy soul, and it seeketh my life ; abide with
me, for with me thou shalt be in safety. This
the apostle exhorts us unto, " Let us come boldly
to the throne of grace, that we may obtain mercy,
and find grace to help in time of need," Heb.'
IV. 16. If ever it be a time of need with a
soul, it is so when it is under the assaults of pro-
voking sins ; at such a time, there is suitable and
seasonable help in Christ, for succour and relief.
The new creature begs, with sighs and groans,
that the soul would apply itself unto him. To
neglect him, with all his provision of grace, whilst
he stands calling unto us, " Open unto me, for
my head is filled with dew, and my locks with
the drops of the night" — to despise the sighing of
the poor prisoner, the new creature, by sin ap-
pointed to die — cannot but be a high provocation.
May not God complain, and say : See these poor
creatures ; they were once entrusted with a stock
of grace in themselves : this they cast away, and
themselves into the utmost misery thereby ? That
they might not utterly perish a second time, their
portion and stock is now laid up in another, a
safe treasurer ; in him are their lives and com-
forts secured. But see their wretched negligence ;
they venture all, rather than they will attend to

4S THE believer's duty in distress.

him for succour. And what think v,e is the
heart of Christ, when he sees his children giving
way to conscience-wasting sins, without that
appHcation unto him, which the hfe and peace
of their own souls call upon them for. These
are not sins of daily infirmity, which cannot be
avoided ; but their guilt is always attended with
a neglect, more or less, of the relief provided in
Christ against them. The means of preservation
from them is blessed, ready, nigh at hand; the
concern of Christ in our preservation, great — of
our souls, unspeakable ; to neglect and despise
means, Christ, soul's peace, and life, must needs
render guilt very guilty.

Thirdly, Much to the same purpose may he
spoken about that signal provision which is made
against such sins as these, in the covenant of
grace, as hath been a,lready declared ; but I shall
not farther carry on this discourse.

And this may suffice as to the state and con-
dition of the soul, in this psalm represented. We
have seen what the depths are wherein it is en-
tangled, and by what ways and means any one
may come to be cast into them. The next thing
that ofters itself unto our consideration, is the
deportment of a gracious soul in that state and
condition ; or what course it steers towards a
delivery.

The duty and actings of a believer under dis-
tresses from a sense of si7i. His application
unto God — to God alone. Earnestness and
intenseness of mind therein.

The words of these two verses declare also the
deportment of the soul in the condition that we

THE believer's DUTY IN DISTRESS. 49

have described ; that is, what it doth, and what
course it steers for rehef. " I have cried unto
thee, O Lord ; Lord, hear my voice, let thine ears
be attentive to the voice of my suppHcations."

There is in the words a general apphcation
made in the tendency unto rehef ; wherein is
first to be considered, to whom the apphcation is
made ; and that is, Jehovah. I have cried unto
thee, Jehovah. God gave out that name to his
people, to confirm their faith in the stabihty of
his promises, Exod. iii. He who is Being himself,
will assuredly give being and subsistence to his
promises. Being to deal with God about the
promises of grace, he makes his application to
him under this name. I call upon thee, Jehovah.

In the application itself may be observed, that
he prays that God would cause his ears to be
attentive — after the manner of men, who seriously
attend to what is spoken to them, when they turn
aside from that which they regard not.

Also, the earnestness of the soul in the work it
hath in hand ; which is evident, both from the
reduplication of his request, " Lord, hear my
voice, let thine ears be attentive to my voice;"
and the emphatical nature of the words he makes
use of: " Let thine ears," saith he, " be, (in the
Hebrew, diligently) attentive." The word signifies
the most diligent heedfulness and close attention ;
let thine ears be very attentive ; and unto what ?
in the Hebrew, " to the voice of my supplica-
tion ;" generally say interpreters, of my depreca-
tions, or earnest prayers for the averting of evil
or punishment. But the word is, to be gracious
or merciful ; so that it signifies properly, suppli-
cations for grace. " Be attentive, (saith he) O

S

5(> THE believer's duty in distress.

Lord, unto my supplications for grace and mercy *
which, according to my extreme necessity, I now
address myself to make unto thee. And in these
words doth the psahiiist set forth, in general, the
frame and working of a gracious soul, cast into
depths and darkness by sin.

The foundation of what 1 shall thence pursue,
lies in these two propositions :

I. The only attempt of a sin -entangled soul
for relief, lies in an application to God alone.
" To thee, Jehovah, have I cried ; Lord, hear.

IL Depths of sin-entanglements will put a gra-
cious soul on intense and earnest supplications
unto God. "Lord, hear; Lord, attend. Dying
men do not usually cry out slothfuUy for relief.

What may be thought necessary, in general,
for the direction of a soul, in the state and condi-
tion described, shall briefly be spoken unto, from
these two propositions,

1. Trouble, danger, disquietment, arguing not
only things evil, but a sense in the mind and soul
of them, will, of themselves, put those in whom
they are, upon seeking relief. Every thing would
naturally be at rest ; a drowning man needs no
exhortation to endeavour his own deliverance and
safety : and spiritual troubles will, in like man-
ner, put men on attempts for relief. To seek for
no remedy, is to be senselessly obdurate, or
wretchedly desperate, as Cain and Judas. We
may suppose, then, that the principal buisness of
every soul in depths, is to endeavour deliverance.
They cannot rest in that condition, wherein they
have no rest. In this endeavour, what course a
gracious soul steers, is laid down in the first pro-
position, negatively and positively. He applies

THE BELIEVERS DUTY IN DISTRESS. 51

himself not to any thing but God, he apphes him-
self unto God. An eminent instance we have of
it in both parts, or both to the one side and the
other, Hos. xiv. 3. " Asshur," say those poor
distressed returning sinners ; *' shall not save us,
we will not ride upon horses, neither will we say
any more to the work of our hands. Ye are our
gods ; for in thee the fatherless findeth mercy."
Their application unto God is attended with a
renunciation of every other way of relief.

Several things there are, that sinners are apt
to apply themselves unto, for relief in their per-
plexities, which prove unto them as waters that
fail. How many things have the Romanists
invented, to deceive souls withal ! Saints and
angels, the blessed virgin, the wood of the cross,
confessions, penances, masses, pilgrimages, and
dirges, purgatories, papal pardons, works of com-
pensation, and the like, are made entrances for
innumerable souls into everlasting ruin. Did
they know the terror of the Lord, the nature of
sin, and of the mediation of Christ, they would
be ashamed and confounded in themselves for
these abominations ; they would not say unto
these idols. Ye are our gods, come and save us.

How short do their contrivances come of his,
that would fain be offering rivers of oil, " yea,
the fruit of his body for the sin of his soul, his
first-born, for his transgression," Mic. vi. 7. who
yet gains nothing but an aggravation of his sin
and misery thereby : yea, the heathens went be-
yond them in devotion and expense. It is no
V.ew inquiry, what course sin-perplexed souls
should take for relief. From the foundation of
the world, the minds of far the greatest part of

52 THE believer's rUTY IN DISTRESS.

mankind have been exercised in it. As was there
light or darkness, such was the course they took :
among those who were ignorant of God, this
inquiry brought forth all that diabolical supersti-
tion which spread itself over the face of the whole
world. Gentilism being destroyed by the power
and efficacy of the gospel, the same inquiry work-
ing in the minds of darkened men, in conjunction
with other lusts, brought forth the papacy. When
men had lost a spiritual acquaintance with the
covenant of grace, and mystery of the gospel, the
design of eternal love, and efficacy of the blood
of Christ, they betook themselves, in part or in
whole, for relief, under their entanglements, unto
the broken cisterns mentioned. They are of two
sorts ; self, and other things : for those other
things which belong unto their false worship,
being abominated by all the saints of God, I
shall not need to make any further mention of
them. That which relates unto itself is not con-
fined to popery, but confines itself to the limits
of human nature, and is predominant over all that
are under the law ; that is, to seek for relief in
sin-distresses by self-endeavours, self-righteous-
ness ; hence, many poor souls, in straits, apply
themselves to themselves. They expect their
cure from the same hand that wounded them.
This was the life of Judaism, as the apostle
informs us, Rom. x. 3. ; and all men under the
law are still animated by the same principle.
" They return, but not unto the Lord." Find-
ing themselves in depths, in distresses about sin,
what course do tliey take? This they will do,
that they will do no more ; this shall be their
ordinary course, and that they will do in an extra-

THE believer's DUTY IN DISTRESS 53

ordinary manner ; as they have offended, whence
their trouble ariseth, so they will amend, and
look that their peace should spring from thence,
as if God and they stood on equal terms. In this
way some spend all their days, sinning and
amending, amending and sinning, without once
coming to repentance and peace. This the souls
of believers watch against. They look on them-
selves as fatherless, " in thee the fatherless find-
eth mercy ;" that is, helpless, without the least
ground of hope in themselves, or expectations
from themselves. They know their repentance,
their amendment, their supplications, their humi-
liations, their fastings, their mortifications, will
not relieve them. Repent they will, and amend
they will, and pray, and fast, and humble their
souls, for they know these things to be their
duty ; but they know that their goodness extends
not to Him with whom they have to do ; nor is He
profited by their righteousness. They will be in
the performance of all duties, but they expect
not deliverance by any duty. It is God, they say,
with whom we have to do ; our business is to
hearken what he will say unto us.

There are also other ways whereby sinful souls
destroy themselves by false reliefs. Diversions
from their perplexing thoughtfulness pleases them.
They will fix on something or other that cannot
cure their disease, but shall only make them for-
get that they are sick ; as Cain, under the terror
of his guilt, departed from the presence of the
Lord, and sought inward rest in outward labour
and employment, he " went and built a city,"
Gen. iv. 17. Such courses Saul fixed on ; first
music, then a witch. Nolhiiig more ordinary,

54 THE BELIEVER*S DUTY IN DISTRESS.

than for men thus to deal with their convictions.
They see their sickness, feel their wound, and go
to the Assyrian, Hos. v. 13.; and this insensibly
leads men into atheism. Frequent apphcations
of creature-diversions from convictions of sin,
are notable means of bringing on final impeni-
tency. Some drunkards had, it may be, never
been so, had they not been first convinced of
other sins : they strive to stifle the guilt of one
sin with another. They fly from themselves unto
themselves, from their consciences unto their
lusts, and seek for relief from sin by sinning. This
is so far from believers, that they will not allow
lawful things to be a diversion of their distress :
use lawful things, they may and will — but not
to divert their thoughts from their distresses ;
these they know must be issued between God and
them ; wear off" they will not, but must be taken
away. These rocks, and the like, whereof there
are innumerable, I say, a gracious soul takes care
to avoid. He knows it is with God alone, who is
the Lord of his conscience, where his depths lie ;
God alone, against whom he hath sinned ; God
alone, who can pardon his sin. From dealing
with him, he will be neither enticed nor diverted :
" To thee, O Lord," saith he, " do I come ;' thy
word concerning me must stand; upon thee will I
wait ; if thou hast no delight in me, I must perish.
Other remedies, I know, are vain : I intend not to
spend my strength for that which is not bread.
" Unto thee do I cry." Here a sin-entangled
soul is to fix itself : trouble excites it to look for
relief ; many things without it present themselves
as a diversion ; many things within it offer them-
selves for a remedy. Forget thy sorrow, say the

THE believer's DUTY IN DISTRESS. 55

former ; ease thyself of it by us, say the latter :
the soul refuseth both, as physicians of no value;
and to God alone makes its application. He hath
wounded, and he alone can heal. And until any
one that is sensible of the guilt of sin, will come
off from all reserves, to deal immediately with
God, it is in vain for him to expect relief

II. Herein it is intense, earnest, and urgent,
which was the second thing observed. It is no
time now to be slothful : the soul's all, its great-
est concerns, are at stake. Dull, cold, formal
customary applications to God, will not serve the
turn : ordinary actings of faith, love, and fervency,
usual seasons, opportunities, duties, answer not
this condition. To do no more than ordinary
now, is to do nothing at all. He that puts forth
no more strength and activity for his deliverance,
when he is in depths, ready to perish, than he
doth or hath need to do when he is at liberty, in
plain and smooth paths, is scarcely like to escape.
Some, in sucii conditions, are careless and negli-
gent : they think, in ordinary course, to wear off
their distempers ; and that, although at present
they are sensible of their danger, they shall yet
have peace at last ; in which frame there is much
contempt of God. Some despond and languish
away under their pressures. Spiritual sloth influ-
ences both these sorts of persons. Let us see the
frame under consideration exemplified in another.
We have an instance in the spouse. Cant. iii.
1-^3. She had lost the presence of Christ, and so
was in the very state and condition before describ-
ed, ver. 1. It was night with her, a time of dark-
ness and disconsolation ; and she seeks for her
Beloved * '* By night, on mv bed, I sought him

56 THE believer's duty in distress

whom my soul loveth." Christ was absent from
ner, and she was left unto depths and darkness
upon that account. Wherefore she seeks for
him ; but, as the most are apt to do in the like
state and condition, she mends not her pace, goes
not out of or beyond her course of ordinary
duties, nor the frame she was usually in at other
times. But what is the issue ? saith she, " I
found him not." This is not the way to recover
a sense of lost love, nor to get out of her entan-
glements. And this puts her on another course ;
she begins to think, that if things continue in this
estate, she shall be undone ; I go on, indeed,
with the performance of duties still ; but I have
not the presence of my Beloved ; I meet not with
Christ in them ; my darkness and trouble abide
still ; if I take not some other course, I shall be
lost. Well, saith she, '' I will rise now," ver. 2.
I will shake off all that ease, and sloth, and for-
mality, that cleave to me ; some more lively,
vigorous course must be fixed on ; resolutions
for new, extraordinary, vigorous, constant ap-
plication unto God, is the first general step
and .degree of a sin-entangled soul, acting
towards a recovery : "I will rise now," ver. 2.
And what doth she do when she is thus re-
solved ? "I will," saith she, " go about the
streets, and in the broad ways, and seek him
whom my soul loveth." I will leave no ways nor
means unattempted, whereby I may possibly
come to a fresh enjoyment of him. If a man
seek for a friend, he can look for him only in the
streets and in the broad ways ; that is, either in
towns or in the fields. So will I do, saith the
spouse ; or in what way ordinance^ or institution

THE BELIEVER S DUTY IN DISTRESS. 57

soever, in or by what duty soever, public or pri-
vate, of communion with others, or soHtary re-
Uredness, Christ ever was, or may be found, or
peace obtained, I will seek him, and not give
over until I come to an enjoyment of him. And
this frame, this resolution, a soul in depths must
come unto, if ever it expect deliverance. For the
most part, " men's wounds stink, and are corrupt,
because of their foolishness." As the psalmist
complains, (Psalm xxxviii. 5.) they are wounded
by sin, and through spiritual sloth they neglect
their cure ; this weakens them, and disquiets
them day by day ; yet they endure all, rather
than they will come out of their carnal ease, to
deal effectually with God in an extraordinary
manner; it was otherwise with David, Psalm xxii.
], 2. " Why," saith he, " art thou so far from
helping me, and from the words of my roaring ?
O my God, I cry in the day-time, and in the
night-season, and am not silent." What ails the
man ? Can he not be quiet, night nor day ?
never be silent, never hold his peace ? And if he be
somewhat disquieted, can he not contain himself,
but he must roar and cry out ; yea, must he roar
thus, " all the day long," as he speaks, Psalm
xxxii, 3. and " groan all the night," as Psalm vi.
6.? What is the cause of all this roaring, sighing,
tears, roaring all the day, all night long ? Ah !
let him alone, his soul is bitter in him ; he has
fallen into depths ; the Lord is withdrawn from
him, trouble is hard at hand; yea, he is full of
anxiety on account of sin ; there is no quiet-
ness nor soundness in him ; and he must thus
earnestly and restlessly apply himself for relief.
Alas ! what strangers for the most part are men

58 THE BELIEVER S DUTY IN DISTRESS.

now-a-days to this frame ! How little of the
workings of this spirit is found amongst us ! And
is not the reason of it, that we value the world
more, and heaven and heavenly things less, than
he did ? tliat we can live at a better rate without
a sense of the love of God in Christ, than he
could do ? and is it not hence that we every day
see so many withering professors, that have, in a
manner, lost all communion with God, beyond
a little lip-labour, or talking ; the filthy savour
of whose wounds are offensive to all but them-
selves ; and so will they go on ready to die and
perish, rather than, with this holy man, thus stir
up themselves to meet the Lord. Heman was
also like unto him. Psalm Ixxxviii. 11, 12.
What sense he had of his depths, he declares,
ver. 3. *' My soul," saith he, " is full of troubles,
and my life draweth nigh unto the grave." And
what course doth he steer in this heavy, sorrow-
ful, and disconsolate condition ? Why, saith he,
" O Lord God of my salvation, I have cried day
and night unto thee, let my prayer come before
thee, incline thine ear unto my cry," ver. 1. 2.
Day and night he cries to the God of his salva-
tion, and that with earnestness and importunity.
This was his business, this was he exercised
about all his days.

This is that which is aimed at ; if a gracious
soul be brought into the depths before mentioned
and described, by reason of sin, when the Lord
is pleased to lead him forth towards a recovery,
he causeth him to be vigorous and restless in all
the duties whereby he may make application to
him for deliverance. Now, wherein this intense-
ness and earnestness of the soul, m its applica-

THE believer's DUTY IN DISTRESS. 59

tions unto God, doth principally consist, I shall
briefly declare, when I have touched a little upon
some considerations and grounds that stir it up
thereunto.

1. The greatest of men's concerns may well
put them on this earnestness. Men do not choose
to deal with dull and slothful spirits about their
greatest concerns. David tells us, that he was
more concerned in the light of God's countenance
than the men of the world could be in their corn
and wine. Psalm iv. 6, 7. Suppose a man of
the world should have his house, wherein all his
stock and riches are laid up, set on fire, and so
the whole be in danger, under his eye to be con-
sumed : would he be calm and quiet in the con-
sideration of it? Would he not bestir himself
with all his might, and call in all the help he
could obtain ? and that because his portion, his
all, his great concern, lies at stake. And shall
the soul be slothful, careless, dull, secure, when
fire is put to its eternal concerns ? when the light
of God's countenance, which is of more esteem
unto him than the greatest increase of corn and
wine can be to the men of the world, is removed
from him ? It was an argument of prodigious
security in Jonah, that he was fast asleep when
the ship, wherein he was, was ready to be cast
away for his sake. And will it be thought less
in any soul, who being in a storm of wrath and
displeasure from God, sent out into the deep
after him, shall neglect it, and sleep, as Solomon
says, on the top of a mast in the midst of the
sea. How did that poor creature, whose heart
was mad on his idols, (Judges xviii. 24.) cry out,
when he was deprived of them ! ** You have

GO THE believer's duty in distress.

taken away my gods," saith he, " and what have
I more ?" And shall a gracious soul, through his
own folly, lose his God, the sense of his love, the
consolation of his presence, and not with all his
might follow hard after him ? Peace with God,
joy in believing, such souls have formerly ob-
tained. Can they live without them now, in
their ordinary walking? Can they forbear cry-
ing out with Job, " O that it were with us as in
former days, when the candle of the Lord was
upon our tabernacle V chap. xxix. 2 — 4 ; and
with David, " O Lord, restore unto me the joy
of thy salvation," Psalm li. 12. : for, O my
God ! I remember former enjoyments, and " my
soul is cast down within me ?" Psalm xlii. 6.
They cannot live without it. But suppose they
might make a sorry shift to pass on in their pil-
grimage, whilst all is smooth about them ; what
will they do in the time of outward trials and dis-
tresses, when deep calleth unto deep, and one
trouble excites and sharpens another ? Nothing
then will support them, they know, but that
which is wanting to them, as Hab. iii. 17, 18,
Psalm xxiii. 4. ; so that the greatness of their
concern provokes them to the earnestness men-
tioned.

2. They have a deep sense of these their great
cor.cerns. All men are equally concerned in the
love of God, and pardon of sin. Every one
hath a soul of the same immortal constitution,
equally capable of bliss and woe : but yet we
see most men are so stupidly sottish, that they
take little notice of these things. Neither the
guilt of sin, nor the wrath of God, nor death,
nor hell, are thought on, or esteemed by them ;

THE BELIEVER S DUTY IN DISTRESS. 61

they are their concerns, but they are not sensible
of them. But gracious souls have a quick, living
sense of spiritual things. For,

(1.) They have a saving spiritual light, whereby
they are able to discern the true nature of sin,
and the terror of the Lord. For though they
are now supposed to have lost the comforting
light of the Spirit, yet they never lose the sancti-
fying light of the Spirit, the light whereby they
are enabled to discern spiritual things in a spi-
ritual manner ; this never utterly departs from
them. By this they see sin " to be exceeding
sinful," Rom., vii. 13; by this they "know the
terror of the Lord," 2 Cor. v. 11. ; and that it
is " a fearful thing to fall into the hands of the
living God," Heb. x. 31. By this, they discover
the excellency of the love of God in Christ,
which passeth knowledge, the present sense
whereof they have lost. By this, they are ena-
bled to look within the vail, and to take a view
of the blessed consolations which the saints en-
joy, whose communion with God was never inter-
rupted : this represents to them all the sweetness
pleasure, joy, peace, which in former days they
had, whilst God was present with them in love ;
by this are they taught to value all the fruits of
the blood of Jesus Christ, of the enjoyment of
many blessings, whereof they are at present cut
short and deprived. All which, with other things
of the like nature and importance, make them
very sensible of their concernments.

(2.) They remember what it cost them for-
merly to deal with God about sin ; and hence
they know it is no ordinary matter they have in
hand. They must again to their old work ; take

F

62 THE BELIEVERS DUTY IN DISTRESS.

the old cup into their hands again. A recovery
from depths is as a new conversion. Oft-times in
it the whole work, as to the soul's apprehension,
is gone over afresh. This the soul knows to have
been a work of dread, terror, and trouble, and
trembles in itself at its new trials. And,

3. The Holy Ghost gives unto such poor souls a
fresh sense of their deep concerns, on purpose
that it may be a means to stir them up unto these
earnest applications unto God. The whole work
is his, and he carries it on by means suited to the
compassing of the end he aimeth at ; and by
these means is a gracious soul brought into the
frame mentioned. Now there are sundry things
that concur in and unto this frame.

First, There is a continual thoughtfulness
about the sad condition wherein the soul is in its
depths. Being deeply affected with their con-
dition, they are continually ruminating upon it,
and pondering it in their minds. So David
declares the case to have been with him, Psalm
xxxviii. 2 — 8. " Thine arrows stick fast in me,
and thy hand presseth me sore ; there is no
soundness in my flesh, because of thine anger ;
neither is there any rest in my bones, because of
my sin : for mine iniquities are gone over mine
head, as a heavy burden, they are too heavy
for me. My wounds stink, and are corrupt,
because of my foolishness. I am troubled, I am
bowed down, I go mourning all the day long.
I am feeble and sore broken, I have roared for
the disquietness of my heart." Restlessness,
deep thoughtfulness, disquietness of heart, con-
tinual heaviness of soul, sorrow and anxiety of
mind, lie at the bottom of the applications we

THE believer's DUTY IN DISTRESS. 63

are speaking of. From these principles their
prayers flow out, as David adds, ver. 9. '' Lord,
all my desire is before thee, and my groaning is
not hid from thee." This way all his trouble
wrought ; he prayed out of the abundance of his
meditation and grief. Thoughts of their state and
condition lie down with such persons, and rise
with them, and accompany them all the day long.
As Reuben cried, '- The child is not ; and I,
whither shall I go ?" so doth such a soul : The love
of God is not, Christ is not ; and I, whither shall I
cause my sorrow to go ? God is provoked, death is
nigh at hand, relief is far away, darkness is about
me ; I have lost my peace, my joy, my song in
the night : what do I think of duties ? Can two
walk together, unless they be agreed ? Can I
walk with God in them, whilst I have thus made
him mine enemy ? What do I think of ordinan-
ces ? Will it do me any good to be at Jerusalem,
and not see the face of the king ; to live under
ordinances, and not to meet in them with the King
of saints ? May I not justly fear, that the Lord
will take his Holy Spirit from me, until I be left
without remedy ? With such thoughts as these,
are sin-entangled souls exercised, and they rolling
in their minds, in all their applications unto God.

Secondly. We see the application itself con-
sists in, and is made by, the prayer of faith, or
crying unto God. Now, this is done with intense-
ness of mind ; which hath a two-fold fruit or
property, (1.) Importunity; and (2.) Constancy.

It is said of our blessed Saviour, that when he
was in his depths about our sins, that he oflbred
up *' prayers and supplications, with strong cries
and tears," Heb. v. 7. Strong cries and tears

64 THE believer's duty in distress.

express the utmost intensity of spirit. And
David expresses it by roaring, as we have seen
before ; as also by sighing, groaning, and pant-
ing. A soul in such a condition lies down before
the Lord, with sighs, groans, mourning, cries,
tears, and roaring, according to the various work-
ings of his heart, and its being affected with the
things that it hath to do ; and this produces,

(1.) Importunity. The power of the importu-
nity of our faith, our Saviour hath marvellously
set out, Luke xi. 8 — 10. as also, chap, xviiii. 1.
Importunate prayer, is certainly prevailing: and
importunity is, as it were, made up of these two
things ; frequency of mterposition, and variety of
arguings. You shall have a man, that is impor-
tunate, come unto you seven times a day about
the same business ; and after all, if any new
thought come into his mind, though he had
resolved to the contrary, he will come again ; and
there is nothing that can be imagined to relate
to the business he hath in hand, but he will
make use of it, and turn it to the furtherance of
his plea. So is it in this case. Men will use
both frequency of interposition, and variety of
arguings, Psalm Ixxxviii. 1. *' I cry unto thee
daily," or rather all the day. He had but that
one business, and he attended it to the purpose.
By this means, we " give God no rest," Isa. Ixii.
7. which is the very character of importunity.
Such souls go to God ; and they are not satisfied
with what they have done ; but they go again ;
and somewhat abideth still with them, and they
go to him again ; and the heart is not yet emp-
tied, they will go again to him, that he may have
no rest. What variety of arguments are pleaded

THE believer's DUTY IN DISTRESS. 65

^vith God in this case, I could manifest in the
same David. But it is known to all ; there is
hardly any thing that he does not make a plea of;
the faithfulness, righteousness, name, mercy, good-
ness, and kindness of God in Jesus Christ ; the
concern of others in him, both the friends and
foes of God ; his own weakness and helplessness,
yea, the greatness of sin itself: " Be merciful to
my sin," saith he, " for it is great." Sometimes
he begins with some arguments of this kind ;
and then, being a little diverted by other consi-
derations, some new plea is suggested unto him
by the Spirit, and he returns inmiediately to his
first employment and design — all arguing great
intensity of mind and spirit.

(2.) Constancy also flows from intenseness.
Such a soul will not give over, until it obtains
what it aims at and looks for, as we shall see
in proceeding to open this psalm. And this is,
in general, the deportment of a gracious soul in
the condition here represented unto us. As poor
creatures love their peace, as they love their souls,
as they tender the glory of God, they are
not to be wanting in this duty. What is
the reason that controversies hang so long
between God and your souls, that it may be
you scarce see a good day all your lives ? Is it
not, for the most part, from your sloth and de-
spondency of spirit ? you will not gird up the
loins of your mind, in dealing with God, to put
them to a speedy issue in the blood of Christ.
You go on and off", begin and cease, try and give
over : and for the most part, though your case be
extraordinary, content yourselves with ordinary
and customary applications unto God, This

f2

66 THE WORDS EXPLAINED.

makes you wither, become useless, and pine
away in and under your })erplexities. David did
not so ; but after many and many a breach made
by sin, yet through quick, vigorous, restless act-
ings of faith, all was repaired, so that he lived
peaceably, and died triumphantly. Up then, and
be doing ; let not your wounds corrupt because of
your folly; make thorough work of that which lies
before you ; be it long or difficult, it is all one, it
must be done, and is attended with safety.
What you are like to meet with in the first place,
shall next be declared.

VERSE III.

The luords of the verse explained, and their
?nea7iing opened.

The general frame of a gracious soul, in its per-
plexities about sin, hath been declared. Its par-
ticular actings, what it doth, what it meets with,
are next represented unto us.

In particular, it cries out, '' If thou, Lord,
shouldst mark iniquities, O Lord, who shall
stand V

There is in the words a supposition ; and an
inference on that supposition. In the supposi-
tion, there is. First, The name of God that is
fixed on, as suited unto it ; and. Secondly/, The
thing itself supposed. In the inference, there is
expressed the matter of it, to stand, and the
manner of its proposal ; wherein two things occur;

1 . That it is expressed by way of interrogation ;

2. The indefinitcness of that interrogation,
«' Who shall stand ?"

" If thou, Lord." He here fixes on another

THE WORDS EXPLAINED. 67

name of God, which is Jah : a name, though
from the same root with the former, yet seldom
used but to intimate and express the terrible
majesty of God : '' He rideth on the heavens,
and is extolled by his name Jah," Psalm Ixviii. 4.
He is to deal now with God about the guilt of
sin ; and God is represented to the soul as great
and terrible ; that he may know what to expect
and look for, if the matter must be tried out ac-
cording to the demerit of sin.

What then saith he to Jah ? In the Hebrew,
" If thou shouldst mark iniquities," is to observe
and keep, as in safe custody — to keep, preserve,
watch diligently — so to remark and observe, as
to retain that which is observed, to ponder it, and
lay it up in the heart. Gen. xxxvii. 11. Jacob
observed Joseph's dream; that is, he retained
the memory of it, and pondered it ii^ his heart.

The marking of iniquities, then, here intended,
is God's so far considering and observing of them,
as to reserve them for punishment and vengeance.
In opposition to this marking, he is said not to
see sin, to overlook it, to cover it, to forget it,
or remember it no more ; that is, to forgive it,'
as the next verse declares.

1 need not shew, that God so far marks all
sins in all persons, as to see them, know them,
disallow them, and to be displeased with them.
This cannot be denied, without taking away all
the grounds of fear and worship. To deny it, is
all one us to deny the very being of God ; deny
his holiness and righteousness, and you deny his
existence. But there is a day appointed, wherein
all the men of the world shall know, that God
knew, and took notice of, all and every one of

68 THE WORDS EXPLAINED.

their most secret sins. There is tlien a double
marking of sin in God, neither of which can be
denied in reference unto any sins, in any persons.
Theyi?'st is natural, consisting in his omniscience,
whereunto all things are open and naked. Thus,
no sin is hid from him ; the most secret is before
the light of his countenance. All are marked
by him. Secondly, Moral, in a displeasure
against every sin, which is inseparable from the
nature of God, upon the account of his holiness.
And this is declared in the sentence of the law,
and that equally to all men in the world : but
the marking here intended, is that which has
a tendency to animadversion, and punishment
according to the tenor of the law. Not only the
sentence of the law, but a will of punishing ac-
cording to it, is included in it. " If," saith the
psalmist, " thou, the great and dreadful God, who
art extolled by thy glorious name Jaii, shouldst
take notice of iniquities, so as to recompense
sinners that come unto thee according to the
severity and exigence of thy holy law :" What
then ? It is answered by the matter of the pro-
posal, *' Who can stand ?" that is, none can so
do. Chrysostom says, this who, is none. No
man ; not one in the world : who can stand, or
abide and endure the trial ? Every one, on this
supposition, must perish, and that eternally.
This, the desert of sin, and the curse of the law,
which is the rule of thus marking of their ini-
quity, doth require. And there is a notable
emphasis in the interrogation, which contains the
manner of the inference. '* Who can stand ?"
is more than if he had said, None can abide the
trial, and escape without everlasting ruin. For

THE WORDS EXPLAINED. 69

tlie interrogation is indefinite ; not, how can I ?
but, " who can stand ?" When the Holy Ghost
would set out the certainty and dreadfuhiess of
the perishing of ungodly men, he doth it by such
a kind of expression, wherein there is a deeper
sense intimated to the minds of men, than any
words can well clothe or declare : 1 Peter iv. 17.
*' What then shall be the end of them that obey
not tlie gospel ?" and ver. 18. " Where shall the
ungodly and the sinner appear?" So here, " Who
can stand ?" There is a deep insinuation of a
dreadful ruin, as to all with whom God shall so
deal as to mark their niiquities. See Psalm i. 5.

The psalmist then, addressing himself to deal
with God about sin, lays down, in the first place,
in the general, how things must go, not with
himself only, but with all the world, upon the
supposition he had fixed. This is not my case
only, but it is so with all mankind, every one who
is partaker of flesh and blood, whether their guilt
answer that which I am oppressed with, or not ;
all is one ; guilty they are all, and all must
perish. How much more must that needs be my
condition, who have contracted such great guilt
as I have done. Here, then, he lays a great
argument against himself, on the supposition
before laid down. If none, the holiest, the hum-
blest, the most believing soul, can abide the trial,
can endure ; how much less can I, who am the
chief of sinners, the least of saints, who come
unspeakably behind them in holiness, and have
equally gone beyond them in sin ?

This is the sense and importance of the words.
Let us now consider how they are expressive of
the actings of the soul whose state and condition

70 SIN-PERPLEXED SOULS.

is here represented to us, and what directions tliey
will afford to us, to give unto them who are
fallen into the same state.

What JiJ'St presents itself to a soul in distress
on the account of sin. This opened in four
propositions. Thoughts of God's markinc) sin,
according to the tenor of the law, full of
dread and terror.

A^hat depths the psalmist was in, hath been
declared; also, what resolution he takes upon
himself to seek to God alone for relief and reco-
very in them, hath been shewed ; and what
earnestness in general he uses therein ; addressing
himself unto God in that frame, with that pur-
pose and resolution: the first thing he fixes on,
in particular, is the greatness of his sin and guilt,
according to the tenor of the law. It appears,
then, that,

I. In a sin-peq^lexed soul's addresses unto
God, the first thing that presents itself unto him,
is God's marking sin according to the tenor of
the law. The case is the same in this matter
with all sorts of sinners, whether before conver-
sion, or in relapses and entanglements after con-
version. There is a proportion between conver-
sion and recoveries. Tliey are both wrought by
the same means and ways ; and have both the
same effects upon the souls of sinners, although
in sundry things they differ, not now to be spoken
unto. What then is spoken on this head, may
be applied unto both sorts ; to those who are
yet unconverted, and to those who are really
delivered from their natural state and condition ;
but especially to those who know not which state

SIN-PERPLEXED SOULS. 71

they belong unto, that is, to all guilty souls.
The law will put in its claim to all. It will con-
demn the sin, and try what it can do against the
sinner. There is no shaking it off; it must be
fairly answered, or it will prevail. The law issues
out an arrest for the debt ; and it is to no pur-
pose to bid the officer begone, or to intreat him
to spare. If payment be not procured, and an
acquittance produced, the soul must be sent to
prison. I am going unto God, saith the soul ;
he is great and terrible, a marker of sin, and what
shall I say unto him ? This makes him tremble,
and cry out, ^' O Lord, who shall stand ?" So
that it hence appears, that,

II. Serious thoughts of God's marking sin ac-
cording to the tenor of the law, are full of dread
and terror to the soul of a sinner. But this is
not all ; he is swallowed up in this amazement,
crying out only, " Who can stand ?" There is
included in the words, a thoroughly sincere ac-
knowledgment of his own sin, and the guilt
thereof. Mentioning the desert of sin, in his own
case, he acknowledges his own. So that,

III. Sincere sense and acknowledgment of
sin, with self-condemnation in the justification of
God, is the first peculiar special working of a
gracious soul, rising out of its entanglements. All
this is included in these words ; he acknowledges
both his own guilt, and the righteousness of God,
if he should deal with him according to the de-
merit of sin.

And these things lie in the words absolutely
considered ; but the state of the soul here repre-
sented carries us on farther. He rests not here,
as we shall see in the opening of the next verse,

72 SIN-PERPLEXED SOULS.

the chief thing aimed at in the whole. And, as a
transition from the one to the other, that we may
still carry on the general design at the entrance
laid down, we must take along with us this
farther observation.

IV. Though self-condemnation be an eminent
preparation for the discovery of forgiveness in
God, yet a poor distressed soul is not to rest upon
it, but to pass on to the embracing of forgiveness
itself.

There is yet a general proposition lying in the
words, that we may make use of in our passage ;
and it is this, God's marking of iniquities, and
man's salvation, are everlastingly inconsistent ;
I mean, his marking them in the persons of sin-
ners, for the ends before mentioned.

Of some of these I shall farther treat, accord-
ing as the handling of them conduces to the pur-
pose in hand.

That which I shall begin with, is that which
was first laid down about the effects of serious
thoughts concerning God's marking sin according
to the tenor of the law ; which, as I said, is the
first thing that presents itself to a sin-entangled
soul, in its addresses unto God.

But this shall not pass alone ; 1 shall draw the
two first observations into one, and make use of
the first only in the confirmation of the other ;
which will express the sense of the words, abso-
lutely considered. The third and fourth will leat
us on in the progress of the soul, towards the
relief sought after and proposed. That therefore
which is to be first "insisted on, comes up to this
proposition.

god's marking sin. 73

In a sin-jjcrflcxed souVs addresses unto God, the

Jirst thing that presents itself unto him, is

God's marking of sin according to the tenor

of the law, which of itself is apt to Jill the

soul ivith dread and terror.

I shall first somewhat speak unto it in this,
as considered in itself; and then inquire into the
concern of the soul in it, whose condition is here
described.

The Lord speaks of some, who, when they hear
the words of the curse, yet bless themselves, and
say they shall have peace, Deut. xxix. 19. Let
men preach and say what they will of the terror
of the Lord, they will despise it. This conduct God
threatens with utter extermination : and he notes
it again, as an amazing wickedness, and the height
of obdurateness, Jer. xxxvi. 24. Generally it is
with sinners, as it was with Gaal the son of Ebed,
(Judg. ix "* when he was fortifying Sichem against
Abimelech; Zebul tells him, that Abimelech will
come and destroy him : Let him come, saith Gaal,
I shall deal well enough with him ; let him bring
forth his army, I fear him not : but upon the very
first appearance of Abimelech's army, he trembled
for fear, ver. 36. Tell obdurate sinners of the wrath
of God, and that he will come to plead his cause
against them ; for the most part ihey take no no-
tice of what you say, nor have any serious thoughts
about it, but go on, as if they were resolved they
should deal well enough with him. Notwith-
standing all their stoutness, a day is coming
wherein fearfulness shall surprise them, and make
them cry out, " Who amongst us shall dwell
with devouring lire, who amongst us shall inhribit

o

74 god's marking sin.

everlasting burnings ?" Yea, if the Lord be pleased
in this life, in an especial manner, to draw nigh to
any of them, they quickly see that their ** hearts
cannot endure, nor can their hands be strong,"
Ezek. xxii. 14. Their hands hang down, and their
stout hearts tremble like an aspen-leaf.

He who first sinned, and had first occasion to
have serious thoughts about God's marking of sin,
gives us a notable instance of what we have af-
firmed. And the first in every kind is the measure
of all that follows in the same kind. " He heard
the voice of God," Gen. iii. 8. so he had done be-
fore, without the least trouble or consternation of
spirit: he was made for communion with God;
and that he might hear his voice was part of his
blessedness. But now, saith he, '^ I heard thy
voice, and was afraid, and hid myself." He knew
that God was coming on the inquest of sin, and he
Avas not able to bear the thoughts of meeting him;
could he have gone into the bov;els of the earth,
from whence he was taken, and have been there
hid from God, he would not have failed to have
attempted it. Things are now altered with him ;
in that God whom he loved before, as a good, holy,
powerful, righteous Creator, Preserver, Benefactor,
and Rewarder, he saw nothing now but wrath, in-
dignation, vengeance, and terror. This makes him
tremble out these dreadful words, " I heard thy
voice, and was afraid, and hid myself."

The giving of the law, afterwards, evinces what
effects the consideration of God's proceeding witli
sinners according to the tenor of it, must needs
produce. " All the people saw the thundcrings,
and the lightnings, and the voice of the trumpet,
and the mountain smoking," Exod. xx. 18, 19.

GODS MARKING SIN. iO

as the apostle also describes it, Heb. xii. 18. In
this manner came forth from the Lord that fiery
hiw, Deut. xxxiii. 2. so that all who were con-
cerned in it did exceedingly quake and tremble.
And yet all this respects but the severity of the
law in general, without the application of it unto
any soul in particular. There is a solemnity, that
carries an awe with it, in the preparation of an
assize to be kept and held by poor worms like our-
selves : but the dread of it is peculiar to the male-
factors, for whose trial and execution the prepara-
tion is made. When a soul comes to think that
all this dreadful preparation, this appearance of
terrible majesty, these streams of the fiery law, are
all pointed towards him, it will make him cry out,
" Lord, who can stand ?" And this law is still in
force towards sinners, even as it was on the day
wherein it was given on Mount Sinai. Though
Moses grew old, yet his strength never failed ; nor
hath his law, the law given by him, lost any thing
of its strength, power, or authority towards sinners.
It is still accompanied with thunderings and light-
nings as of old ; and it will not fail to represent the
terror of the Lord to a guilty soul.

Among the saints themselves, I could produce
instances to manifest that they have found it to be
thus. The cases of Job, David, Heman, are known ;
I shall only consider it in Christ himself. From
himself, he had no occasion of any discouraging
thought; being holy, harmless, undefiled. He
fulfilled all righteousness, did his Father's will \n
all things, and abode in his love. This must needs
be attended with the highest peace, and most
blessed joy. In the very entrance of his trials, he
had a full persuasion of a comfortable issue and

'/6 GOD*S MARKING SIN.

success ; as we may see, Isa. 1. 7,8. But yet, when his
soul was exercised with thoughts of God's marking
our iniquities upon him, it was sorrowful unto the
death. He was *' amazed, and very heavy," Mark
xiv. 33. His agony, his bloody sweat, his strong
cries and supplications, his reiterated prayers, ^' If
it be possible, let this cup pass from me," his last
and dreadful cry, " My God, my God, why hast
thou forsaken me?" all manifest what apprehen-
sions he had of what it was for God to mark ini-
quities. Well may poor sinners cry out, " Lord,
who shall stand ?" when the Son of God himself
so trembled under the weight of it.

In serious thoughts of God marking sin, he is
represented to the soul under all those glorious
terrible attributes and excellences, which are apt
to beget a dread and terror in the hearts of sinners,
when they have no relief from any covenant-
engagements in Christ. The soul looks upon him
as the great Lawgiver, (James iv. 12.) able to
revenge the breach of it, by destroying body and
soul in hell-fire; as one terrible in holiness, of
purer eyes th;ni to behold iniquity; so also in
greatness and n power ; the living God, into
whose hands it is a fearful thing to fall; as at-
tended with vindictive justice, saying, " Vengeance
is mine, and I will recompense," Heb. x. 30.
Now, for a soul to consider God, clothed with all
those dreadful and terrible excellences, coming to
deal with sinners according to the tenor of his
fiery Ivaw, it cannot but make him cry out with
Moses, " I exceedingly quake and tremble."

These things work on their minds the conclu-
sion mentioned before, as asserted in these words,
namely, that God's marking of sin according to

god's marking sin. 77

tlie tenor of the law, and man's salvation, are
utterly inconsistent; a conclusion that must needs
shake a soul, when pressed under a sense of" its
own guilt.

When a person who is really g'uilty, and knows
himself to be guilty, is brought to his trial, he hath
but these four grounds of hope, that his safety and
his trial may be consistent. He may think, that
either, 1. The Judge will not be able to find out
or discover his crimes ; or, 2. That some one will
powerfully intercede for him with the Judge ; or,
3. That the rule of the law is not so strict as to
take notice of his miscarriages; or, 4. That the
penalty of it is not so severe, but that there may be
a way of escape. Cut him short of his expectations
from some one or all of these, and all his hopes must
of necessity perish. And how is it in this case?

1. Of the Judge, we have spoken somewhat al-
ready. The present inquiry is. Whether emy thing-
may be hid from him, or not, and so a door of
escape be opened to a sinner? The apostle tells
us, " That all things are open and naked unto
Him,** Heb. iv. 13.; and the psalmist, that there
" is not a thought in our hearts, nor a word
in our tongue, but he understandeth it afar off,
and knoweth it altogether," Psalm cxxxix.
2, 4. What the sinner knows of himself, which
may cause him to fear, that God knows: And
what he knows not of himself, that deserves his
fear, that God knows also: " He is greatei than
our hearts, and knoweth all things," 1 John
iii. 20. When God shall not only set in order
before the sinner, the secret sins which he re-
tains some remembrance of, but also brings to
mind and represents unto him, that world of filth

g2

78 god's marking sin.

and folly, which, either he never took any real
notice of, or hath utterly forgotten, it will trouble
him, yea, confound him.

2. But may not this Judge be intreated to pass
by what he knows, and to deal favourably with the
sinner? May not an intercessor be obtained, to
plead in the behalf of the guilty soul ? Eli deter-
mines this matter, 1 Sam. ii. 25. *' If one man
sin against another, the judge shall judge him;
but if a man sin against the Lord, who shall en-
treat for him?" There is not, saith Job, between
us one that might argue the case, in pleading for
me, and so make up the matter, *' laying his hand
upon us both," Job ix. 33. We now consider a
sinner purely under the administration of the law,
which knows nothing of a Mediator. In that case,
who shall take upon him to intercede for the sin-
ner ? Besides that all creatures in heaven and
earth are engaged in the quarrel of God against
sinners; and besides the greatness and terror of
his Majesty, that will certainly deter all, or any
of them, from undertaking any such work; what is
the request, that, in this case, must be put up unto
God ? Is it not, that he would cease to be holy,
leave off from being righteous, relinquish his throne,
deny himself and his sovereignty, that a rebel, a
traitor, his cursed enemy, may live and escape his
justice ? Is this request reasonable ? Is he fit to in-
tercede for sinners, that shall make it? Would he
not, by so doing, prove himself to be the greatest of
them ? The sinner cannot then expect any door of
escape to be opened unto him. All the world is
against him; and the case must be tried out
nakedly, between God and him. But,

3. It may be, the rule of the law, wlieieby the

GOD S MARKING SIN. 79

Sinner is to be tried, is not so strict, but tiiat in
the case of such sins as he is guilty of, it may ad-
mit of a favourable interpretation; or that the good
that he hath done may be laid in the balance
against his evil, and so some relief be obtained
that way. But the matter is quite otherwise;
there is no good action of a sinner, though it v/ere
perfectly good, that can lie in the balance with, or
compensate the evil of, the least sin committed :
for all good is due on another account, though no
guilt were incurred. And the payment of money
that a man owes, which he hath borrowed, makes
no satisfaction for what he hath stolen ; no more will
our duties compensate for our sins. Nor is there
any good action of a sinner, but it hath evil and
guilt enough attending it, to render itself unac-
ceptable ; so that men may well cease from
thoughts of their supererogation.* Besides, where
there is any one sin, if all the good in the world
might be supposed to be in the same person, yet,
in the indispensable order of our dependence on
God, nothing of that good could come into consi-
deration, until the guilt of that sin were answered
for unto the utmost. Now, the penalty of every
sin being the eternal ruin of the sinner, all his
supposed good can stand him in little stead. And
for the law itself, it is an issue of the holiness, and
righteousness, and wisdom of God ; so that there
is not any evil so great or small, but is forbidden
in it, and condemned by it. Hereupon David so
states this whole matter, " Enter not into judgment
with thy servant, for in thy sight shall no man
living be justified," Psalm cxliii. 2. That is, it
things are to be tried out and determined by the
* Doing more than duty requires.

80 GOI>*S MARKING flIN.

law. no Kinner can obtain ac(j[uilment; as Paul
declares the sense of that place to be, Rom. iii.
20. Gal. ii. 16. But yet,

4. It may be, the sentence of the law is not so
fierce and dreadful, but that, though guilt be
found, there may be yet a way of escape. But
the law speaks not one word on this side death, to
an offender. There is a greatness, and an eternity
of wrath, in the sentence of it ; and it is God
himself who hath undertaken to see the vengeance
of it executed. So that, on all these accounts, the
conclusion mentioned must needs be fixed in the
soul of a sinner that entertains thoughts of draw-
ing nigh to God.

Though what hath been spoken may be of ge-
neral use unto sinners of all sorts, whether called
home to God, or yet strangers to him ; yet I shall
not insist upon any general improvement of it ;
because it is intended only for one special end or
purpose. That which is aimed at is, to shew what
are the first thoughts that arise in the heart of a
poor entangled soul, when first he begins to en-
deavour a recovery, in a return unto God. The
law immediately puts in its claim unto him, and
against him. God is represented unto him as
angry, displeased, provoked ; and his terror, more
or less, besets him round about. This fills him
with fear, shame, and confusion of face ; so that
he knows not what to do- These troubles are
greater or less, according as God seeth it best for
the poor creature's present humihation, and future
safety. What then doth the sinner ? What aie
his thoughts hereupon? Doth he think to fly from
God, and to give over all endeavours of i-ecovery (
Doth he say, This God is a holy and terrible God,

SINCERE SENSE OF SIN. 81

I cannot serve him, it is to no purpose for me to
look for any thing but fury and destruction from
him, and therefore I had as good give over, as
persist in my design of drawing nigh to him ! It
cannot be denied, but that, in this case, thoughts
of this nature will be suggested by unbelief; and
that sometimes great perplexities arise to the soul
by them. But this is not the issue and final pro-
duct of this exercise of the soul ; it produces an-
other effect; it calls for that which is the first
particular working of a gracious soul, arising out
of its sin-entanglements. This is, as was declared,
a sincere sense of sin, and acknowledgment of it,
with self-condemnation in the justification of God :
this is the first thing that a soul endeavouring a
recovery from its depths, is brought and wrought
unto. His general resolution to make serious and
thorough work with what he hath in hand, was
before unfolded. That which, in the next place,
we are directed unto in these words, is the reflec-
tion on itself, upon the consideration of God's
marking iniquity, now mentioned, is faith's great
and proper use of the law ; the nature whereof
shall be farther opened in the next discourse.

The Jirst particular actings of a soul towards a
recovery out of the depths of sin. Sense of
si?i, wherein it consists. How it is wrought.
Acknowledgment of sin; its nature and
properties. Self-condemnation.

What the frame of the soul is in general, that
is excited by grace, and resolves, in the strength
thereof, to attempt a recovery out of the depths of
sin-entanglements, hath been declared. We have
also shewed what entertainments, in general, such

82 SINCERE SENSE OF SIN.

a soul had need to expect: yea, ordinal ily shall
be sure to meet with. It may be, he goes forth
at first like Samson, with his locks cut, and thinks
he will do as at other times; but he quickly finds
his peace lost, his wounds painful, his conscience
restless, God displeased, and his whole condition,
to the utmost of his own apprehensions, hazardous.
This fills him with the thoughts expressed in this
third verse, and fixes the conclusion in his mind
discoursed of before. He finds now, that he hath
the law afresh to deal withal ; thence arises that
sense and acknowledgment of sin, that self-con-
demnation in the justification of God, whereof we
now speak. He grows not sullen, stubborn, dis-
pleased, and so runs av/ay from God ; he doth not
utterly faint, despond, and give over ; he pleads not
any thing in his own justification, or for the ex-
tenuation of his sin and guilt. He quarrelleth not
with, he repineth not against, the holiness, severity,
and righteousness of the law of God ; but reflects
wholly on himself, his own unworthiness, guilt,
and desert; and under a sense of them, lies down at
the feet of God, in expectation of his word and
sentence.

Three things in this condition we ascribe unto
such a soul.

I. A sincere sense of sin. There is a twofold
sense of sin : the one is general and notional,
whereby a man knows what sin is ; that he is a
sinner, that he is guilty of this or that, these o"
those sins; only his heart is not affected propor-
tionally to that discovery and knowledge which he
hath in these things. The other is active and efl^-
cacious. The soul being acquainted with the na-
ture of sin, with its own guilt in reference to sin in

SINCERE SENSE OF SIN. 83

general, as also to this or that sin, is universally
influenced by that apprehension to suitable affec-
tions and operations.

Of both these we have an instance in the same
person. David, before Nathan's coming to him,
had the former ; afterwards he had the latter also.
It cannot be imagined, but that, before the coming
of the prophet, he had a general knov/ledge and
sense, not only absolutely of the nature of sin, but
also that he was a sinner, and guilty of those very
sins which afterwards he was reproved for. To think
otherwise, is to suppose, not only that he was un-
sainted, but unmanned also, and turned into a
beast. But yet this wrought not in him any one
affection suitable to his condition ; and the like
may be said of most sinners in the world. But
now, when Nathan comes to him, and gives him
the latter efficacious sense, whereof we speak, we
know what effects it produced.

It is the latter only that is under consideration ;
and that also is twofold: 1. Legal, or antecedent
to conversion; 2. Evangelical, and previous to the
recovery from depths, whereof we treat. How
these two differ, and how they may be discerned
one from the other, being both of them in their
kind, sincere, is not my business to declare.

Now, this last, which we assign as the first duty,
work, or acting of a returning soul, is a deep and
practical apprehension wrought in the mind and
heart of a believing sinner, by the Holy Ghost, of
sin, and its evils, in reference unto the law and
love of God, the cross and blood of Christ, the
communion and consolation of the Spirit, and ail
the fruits of love, mercy, or grace, that it hath been
made partaker of, or on gospel ground hoped for.

84 SINCERE SENSE OF SIN.

1 . The principal efficient cause of it is the Holy
Ghost : He it is who '^ convinceth of sin," John
xvi. 8. He works indeed by means. He wrought
it in David by the ministry of Nathan, and he
wrought it in Peter by the look of Christ. But
his work it is. No man can work it upon his own
soul. It will not spring out of men's rational con-
siderations. Though men may exercise their
thoughts about such things, as one would think
were enough to break the hearts of stones ; yet, if
the Holy Ghost put not forth a peculiar efficacy
of his own, this sense of sin will not be wrought or
produced. A.s the waters at the pool of Bethesda
were not troubled, but when an angel descended
and moved them, no more will tlie heart for sin
without a saving entrance of the Holy Ghost.

2. It is a deep apprehension of sin, and the
evils of it. Slight transient thoughts about them,
amount not to the sense of Avhich we speak. " My
sorrow," saith David, " is continually before me,"
Psalm xxxviii. 17. It pressed him always, and
greatly. Hence he compares this sense of sin,
wrought by the Holy Ghost, to " arrows that stick
in the flesh," ver. 2. They pain sorely, and are
always perplexing. Sin, in this sense of it, lays
hold on the soul, so that the sinner cannot " look
up," Psalm xl. 12. And it abides with him,
making " his sore run in the night, without ceas-
ing," Psalm Ixxvii. 2. and depriveth the soul of
rest: " My soul," saith he, "refused to be com-
forted." This apprehension of sin lies down and
rises with him in whom it is. Transient thoughts,
attended with infrequent sighs and ejaculations,
little become a returning soul.

3. It is practical. It is not seated only in the

SINCERE SENSE OF SIN. 85

speculative part of the mind, hovering in general
notions; but it dwells in the practical understand-
ing-, which effectually influences the will and af-
fections ; such an apprehension, as from which
sorrow and humiliation are inseparable. The acts
of the practical understanding do so necessarily
produce, together with them, suitable acts of the
will and affections, that some have concluded,
that those are indeed proper acts of the will,
which are usually ascribed to the understand-
ing. It is so in the mind, as that the whole soul
is cast into the mould and likeness of it ; humilia-
tion, sorrow, self-abhorrence, do live and die
with it.

4. It hath, in the first place, respect unto the
law of God. There can be no due consideration
of sin, wherein the law hath not its place. The
law calls for the sinner, and he willingly gives up
his sin to be judged by it. There he sees it to be
exceeding sinful, Rom. vii. 13. Though a believer
be less under the power of the law than others,
yet he knows more of the authority and nature of
it than others. He sees more of its spirituality
and holiness. And the more a man sees of the
excellency of the law, the more he sees of the vile-
ness of sin. This is done by a soul in its first en-
deavour for a recovery from the entanglements of
sin. He labours thoroughly to know his disease,
that he may be cured. It will do him no good, he
knows, to be ignorant of his distemper or his dan-
ger. He knows, that if his wounds be not seaivhed
to the bottom, they will stink, and be corrupt. To
the law then he brings himself and his sin. By
that, he sees the vileness of the one, and the dan-
ger of the other. Most men lie in their dejiths,

11

86 SINCERE SENSE OF SIN.

because they would willingly escape the first step
of their rising. From the bottom of their misery,
they would fain at once be at the top of their feli-
city. The soul, managed in this work by the Holy
Ghost, doth not so. He converseth with the law ;
brings his sins unto it ; and fully hears the sen-
tence of it. When the sin is thoroughly con-
demned, then he further takes care of the sinner.
As ever you desire to come to rest, avoid not this
entrance of your passage unto it. Weigh v/eli,
and attend to v/hat the law speaks of your sin
and its desert, or you will never make a due appli-
cation to God for forgiveness. As ever you would
have your souls justified by grace, take care to
have your sins judged by the law.

5. There is a respect in it to the love of God.
And this breaks the heart of the poor returning
sinner. Sorrow from the law shuts itself up in
the soul, and strangles it. Sorrow from the
thoughts of the love of God, opens it, and causes
it to flow forth. Thoughts of sinning against the
love of God, managed by the Holy Ghost, what
shall I say ? their eftects in the heart are not to
be expressed. This made Ezra cry out, " O my
God, I blush, and am ashamed to lift up my
face to thee," chap. ix. 6. and ver. 10. " What
shall we say after this ?" After what ? why, all
the fruits of love and kindness they had been
made partakers of. Thoughts of love and sin
laid together, make the soul blush, mourn, be
ashamed and confounded in itself. So Ezekiel
xxxvi. 31. "Then shall you remember your owni
evil Vv'ays, and your doings that v^-ere not good."
When shall they do so ? when thoughts and ap-
prehensions of love shall be brought home to

SINCERE SENSE OF SIN. 87

them : and, saith he, then " shall you loathe
yourselves in your own sight." The soul now
calls to mind, what love, what kindness, what
mercy, what grace, what patience, hath been
exercised towards it, and whereof it hath been
made partaker. The thoughts of all these now
come in upon him, as streams of water. Such
mercy, such communion, such privileges, such
hopes of glory, such tastes of heaven, such peace,
such consolation, such joy, such communications
of the Spirit, all to a poor, wretched, cursed, lost,
forlorn sinner ; and all this despised, neglected ;
the God of them all, provoked, forsaken ! Ah!
saith the soul, " whither shall I cause my sorrow
to go ?" This fills him with shame and confu-
sion of face ; makes him mourn in secret, and
sigh to the breaking of the loins.

6. The blood and cross of Christ is also brought
to remembrance by the Holy Ghost. Ah ! saith
the soul, have I thus requited the wonderful, as-
tonishing love of my Redeemer ? Is this the
return, the requital I have made unto him ? Are
not heaven and earth astonished at the despising
of that love, at which they themselves are aston-
ished ? This broke Peter's heart, upon the look
of Christ. Such words as these from Christ, will,
in this condition, sound in the ears of the soul •
" Did I love thee, and leave my glory to become
a Scorn and reproach for thy sake ? Did I think
my life, and all that was dear unto me, too good
for thee, to save thee from the wrath to come ?
Have I been a wilderness unto thee, or a land oi
darkness ? What could I have done more foi
thee? when I had nothing left but my life, blood
and soul : they went all for thee, that thou miglites^

88 SINCERE SENSE OF SIN,

live Ijy my death, be washed in my blood, and be
saved through my soul's being made an offering for
thee ! and hast thou thus requited my love ? to prefer
a lust before me, the world before me, or, by mere
sloth and folly, to be turned away from me ? Go,
unkind and unthankful soul, and see if thou canst
find another Redeemer." This overwhelms the
soul, and even drowns it in tears and sorrow.
And then the bitterness also of the sufferings of
Christ are brought to mind. " They look on Him
whom they have pierced, and mourn," Zech. xii.
10. They remember his gall and wormwood, his
cries and tears, his agony and sweat, his deser-
tion and anguish, his blood and death, the sharp-
ness of the sword that was in his soul, and the
bitterness of the cup that was put into his hand.
Such a soul now looks on Christ, bleeding, dying,
wrestling with wrath and curse for him, and sees
his sin in the streams of blood that issued from
his side; and all this increases that sense of sin
whereof we speak.

7. It relates to the communion and consola-
tions of the Holy Ghost, with all the privileges
and fruits of love we are by him made partakers
of. The Spirit is given to believers, upon the
promise of Christ, to dwell in them. He takes
up their hearts to be his dwelling-place : to what
ends and purposes? that he may purify and sanc-
tify them, make them holy, and dedicate them to
God : to furnish them with graces and gifts, to
interest them in privileges, to guide, lead, direct,
comfort them, to seal them unto the day of re-
demption. Now, this Spirit is grieved by sin,
Ephes. iv. 30 ; and his dwelling-place defiled
thereby, 1 Cor, vi. 19. and iii. 17. Thoughts

ACKNOWLEDGMENT OF SIN. 89

hereof greatly sharpen the spiritual sense of sin
in a recovering' soul. He considers what light,
what love, what joy, what consolation, what pri-
vileges, it hath by him been made partaker of;
what motions, warnings, workings, to keep it from
sin, it hath found from him ; and says within
itself, '' What have I done? whom heive 1 grieved ?
whom have I provoked ? what if the Lord should
now, for my folly and ingratitude, utterly take
his Holy Spirit from me ? what if I should have
so grieved him, that he will dwell in me no more,
delight in me no more ? What dismal darkness
and disconsolation, yea, what utter ruin should 1
be left unto ! However, what shame and con-
fusion of face belongs to me lor my wretched
disingenuity, and ingratitude towards him !

This is the first thing that appears in the return-
ino' soul's actin2:s and frame : a sincere sense ot
sin on the account mentioned, wrought in it by
the Holy Ghost. And this a soul, in the depths
described, must come unto, if ever it expects or
looks for deliverance, and a recovery. Let not
such persons expect to have a renewed sense of
mercy, without a revived sense of sin,

H. From hence proceeds an ingenuous, free,
gracious acknowledgment of sin. Men may have
a sense of sin, and yet suffer it to lie burning as a
fire shut up in their bones, to their continual dis-
quietment, and not be able to come off unto a
free soul-opening acknowledgment. Yea, con-
fession may be made in general, and mention
therein of that very sin wherewith the soul is most
entangled, and yet the soul come short of a due
performance of this duty. Consider how the
case stood with David, " When I kept silence,

H 2

90 ACKNOWLEDGMENT OF SIN^

my bones waxed old, through my roaring all the
day long," Psalm xxxii. 3. How could David
keep silence, and yet roar all the day long ?
What is that silence which is consistent with roar-
ing ? It is a mere negation of that duty which is
expressed, ver. 5. that is intended ; "I acknow-
ledged my sin unto thee, and mine iniquities I
have not hid." It was not a silence of submis-
sion and waiting on God, that he intends : that
would not have produced a wasting of his spi-
ritual strength, as he complains this silence did
" my bones waxed old :" nor yet was it a sullen,
stubborn, contumacious frame, that was upon
him ; but he notes, saith Calvin, (and he says
well,) " an affection between patience and stub-
bornness, bordering on the one and the other :"
that is, he had a deep sense of sin ; this dis-
quieted and perplexed him. all the day long*;
wliich he calls his roaring ; it weakened and
wearied him, making his bones wax old, or his
strength decay ; yet was he not able to bring his
heart to that ingenuous, gracious acknowledg-
ment, which, like the opening of a festered wound,
would have given at least some ease to his soul.
God's children are oftentimes, in this matter, like
ours. Thouo;h thev are convinced of a fault, and
are really troubled at it, yet they will hardly
acknowledge it. So do they: they will go uj)
and down, sigh and mourn, roar all the day long;
but an evil and untoward frame of spirit, undci
the power of unbelief and fear, keeps them from
this duty.

Now, that this acknowledgment meiy be accep-
table unto God, it is required, first, that it be free;
then, that it be full.

ACKNOWLEDGMENT OF SIN. 91

1. It must be free, and spiritually ingenuous.
Cain, Pharaoh, Ahab, Judas, came all to an ac-
knowledgment of sin ; but it was whether they
would or not. It was pressed out of them : it
did not flow from them. The confession of a
person under the convincing terrors of the law,
or dread of threatening judgments, is like that of
malefactors on the rack, who speak out that for
which they and their friends must die. What they
say, though it be truth, is a fruit of force and tor-
ture, not of any ingenuousness of mind. So is it
with merely convinced persons ; they come not
to the acknowledgment of sin with any more free-
dom ; and the reason is, because all sin hath
shame ! and for men to be free unto shame, is
naturally impossible, shame being nature's shrink-
ing from itself, and the posture it would appeal
in. But now the returning soul hath never more
freedom, liberty, and aptitude of spirit, than when
he is in the acknowledgment of those things
whereof he is most ashamed. And this is no
small evidence that it proceeds from the Spirit,
which is attended with that liberty, for " where
the Spirit of God is, there is liberty," 2 Cor. iii.
17. When David was delivered from his silence,
he expresses this frame, in the performance ot
this duty : ''I acknowledged my sin, and mine
iniquity I have not hid ; I said, I will confess
my transgression," Psalru xxxii. 5. His mouth
is now open, and his heart enlarged ; and he
multiplies one expression upon another, to mani-
fest his enlargement. So doth a soul, rising out
of its depths, in the beginning of this address unto
God. Having the sense of sin, before described
wrought in him by the Holy Ghost, his 'heart is

92 ACKNOWLEDGMENT OF SIN.

made free, and enlarged unto an ingenuous ac-
knowledgment of his sin before the Lord. Herein
he pours out his soul unto God : and hath not
more freedom in any thing, than in dealing about
that whereof he is most ashamed.

2. This acknowledgment must also be full.
Reserves ruin confession. If the soul have any
secret thought, rolling a sweet morsel under its
tongue, as bowing in the house of Rimmon, it is
like part of the price kept back, which makes
the whole a robbery, instead of an offering. If
there be remaining a bitter root of favouring any
one lust or sin, of any occasion of, or temptation
unto sin, let a man be as open, free, and earnest
as can be imagined in the acknowledgment of
all other sins and evils, the whole duty is ren-
dered abominable. Some persons, when they are
brought into depths and anguish about any sin,
and are thereon forced to the acknowledgment of
it, at the same time they are little concerned with
their other follies and iniquities, which, it may be,
are no less provoking unto God than that is from
whence their present trouble doth arise; ''let not,"
as James speaks in another case, " such a man
think that he shall receive any thing from God."
It must be full and comprehensive, as well as free
and ingenuous.

And of such importance is the right perfor-
mance of this duty, that the promise of pardon
is oftentimes peculiarly annexed unto it, as that
which certainly carries along with it the other
duties which make up a full returning unto God,
Prov. xxviii. 13. 1 John i. 9.; and that place in
Job is remarkable, chap, xxxiii. 27, 28. " He
looketh upon men, and if any say 1 have sinned.

SELF-CONDEMNi\TION. 93

and perverted that which was right, and it pro-
fited me not ; he will deliver his soul from goino-
into the pit, and his life shall see the light." He
shall not only be made partaker of pardon, but
of consolation also, and joy in the light of God's
countenance.

III. There yet remains self-condemnation, with
the justification of God, which lies expressly in
the words of the verse under consideration. And
hereof are two parts.

1. Self-abhorrence or dislike. The soul is now
wholly displeased with itself, and reflects upon
Itself wjth aflections of regret and trouble. So
tiie apostle declares it to have been with the
Cornithians, when their godly sorrow was working-
in them, 2 Cor. vii. 11. Among other things, it
wrought in them indignation and revenge ; or a
reflection on themselves, with all manner of dis-
like and abhorrence. In the winding up of the
controversy between God and Job, this is the
pomt he rests in. As he had come in general to
a free, full, ingenuous acknowledgment of sin,
chap. xl. 4, 5. ; so in particular he gives up his
whole contest in this abhorrence of himself, " 1
abhor myself, and repent in dust and ashes."
chap. xln. 6. * What a vile wretched creature
have I been,' saith the soul, ' I blush and am
ashamed to think of my folly, baseness, and in-
gratitude ; is it possible that I should deal thus
vvnh the Lord ? I abhor, I loathe myself, I would
fly any where from myself, I am so vile and loath-
some ; a thing to be despised of God, angels, and
men.

2. There is self-judging in it also. This the
apostle mvites the Corinthians unto, " If we would

94 SELF-CONDEMNATION.

judge ourselves, we should not be judged/' 1 Cor.
xi. 31. This is a person's pronouncing sentence
on himself, according to the tenor of the law.
The soul brings not only its sin, but itself also,
to the law. It puts itself, as to merit and desert,
under the stroke and severity of it. Hence arises
a full justification of God, in what sentence soever
he shall be pleased to pronounce in the case
before him. And these three things, which we
have passed through, compose the frame and first
actings of a gracious soul, rising from its depths.
They are all of them signally expressed in that
place where we have a signal recovery exempli-
fied, Hos. xiv. 1 — 4. And this makes way for
the exaltation of grace, the great thing in all this
dispensation aimed at by God, Ephes. i. 6. That
which he is now doing, is to bring the soul to
'' glory in him," 1 Cor. i. 31. which is all the
return he hath from his large and infinitely boun-
tiful expense of grace and mercy. Now, nothing
can render grace conspicuous and glorious, until
the soul come to this frame. Grace will not seem
high, until the soul be laid very low. And this
also suits or prepares the soul for the receiving of
mercy, in a sense of pardon, the great thing-
aimed at on the part of the sinner; and it pre-
pares it for every duty that is incumbent on him
in that condition wherein he is. This brings the
soul to waiting with diligence and patience. If
things presently answer not our expectation, we
are ready to think, we have done what we can ;
if it will be no better, we must bear it as we are
able ; which frame God abhors. The soul in
this frame is contented to wait the pleasure of
God, as we shall see in the close of the psalm.

MISCARRIAGES WHEN CONVINCED OF SIN. 95

Oh ! says such' a one, if ever I obtain a sense of
love, if ever 1 enjoy one smile of his countenance
more, it is of unspeakable grace. Let him take his
own time, his own season ; it is good for mc
quietly to wait and hope for his salvation : and it
puts the soul on prayer ; yea, a soul always in this
frame, prays always. And there is nothing more
evident, than that the want of a thorough engage-
ment in the performance of these duties, is the great
cause why so few come clear off from their entan-
glements all their days. Men heal their wounds
slightly ; and therefore, after a new painful fes-
tering, they are brought into the same condition
of restlessness and trouble which they were in
before.

Grounds of miscarriages when persons are con-
vinced of sin and humbled. Resting in that
state. Resting o?i it.

The soul is not to be left in the state before
described. There is other work for it to apply
itself to, if it intend to come to rest and peace.
It hath obtained an eminent advantage for the dis-
covery of forgiveness. But to rest in that state
wherein it is, or to rest upon it, will not bring it
into its harbour. Three things we discovered be-
fore, in the soul's first serious address to God for
deliverance; sense of sin, acknowledgment of it,
and self-condemnation. Two evils there are which
attend men oftentimes, when they are brought into
that state. Some rest in it, and press no farther ;
some rest upon it, and suppose that it is all which
is required of them. The psalmist avoids both
these, and, notwithstanding all his pressures,
reaches out towards forgiveness, as we shall see

96 MISCARRIAGES WHEN CONVINCED OF SIN.

ill the next verse. I shall briefly unfold these two
evils, and show the necessity of then' avoidance.

I. By resting: or staying in it, I mean the soul's
desponding, through discouraging thoughts that
deliverance is not to be obtained. Being made
deeply sensible of sin, it is so overwhelmed with
thoughts of its own vileness and unworthiness, as
to sink under the burden ; such a soul is " aflliicted
and tossed with tempests, and not comforted,"
Isa. liv. 11. until it is quite weary ; as a ship in a
storm at sea, when all means of contending are
gone, men give up themselves to be driven and
tossed by the winds and seas at their pleasure.
This brought Israel to that state wherein he cried
out, '' My way is hid from the Lord, and my
judgment is passed over from my God," Isa. xl. 27.
and " Zion said. The Lord hath forsaken me, and
my Lord hath forgotten me," chap. xlix. 14. The
soul begins secretly to think there is no hope ; God
rcgardcth it not; it shall one day perish, relief is
far away, and trouble nigh at hand. These
thoughts do so oppress them, that though they
forsake not God utterly to their own destruction,
yet they draw not nigh unto him effectually to
their consolation.

This is the first evil that the soul, in this con-
dition, is enabled to avoid. We know how God
rebukes it in Zion : '* Zion said, The Lord hath
forsaken me, and ray Lord hath forgotten me,"
Isa. xlix. 14. But how foolish is Zion, how fro-
ward, how unbelieving in this matter ! what ground
hath she for such sinful despondencies, such dis-
couraging conclusions ? '^ Can a woman," saith
the Lord, "■ forget her sucking child, that she should
not have compassion on the sou of her womb ? yea,

MISCARRIAGES V/IIEN CONVINCED OF SIN. 97

they may forget, but I will not forget thee," ver. 1 5.
The like reproof he gives to Jacob upon the like
complaint, chap. xl. 28, 29, 30. There is nothing
that is more provoking to the Lord, nor more dis-
advantageous to the soul, than such sinful de-
spondency.

1. It insensibly weakens the soul, and disables
it both for present duties and future endeavours.
Hence some poor creatures mourn, and even pine
away in this condition, never getting one step
beyond a perplexing sense of sin all their days.
Some have dwelt so long upon it, and have so
entangled themselves with a multitude of per-
plexing thoughts, that at length their natural
faculties have been weakened, and rendered utterly
useless ; so that they have lost both sense of sin
and every thing else. Against some, Satan hath
taken advantage to cast so many entangling
objections into their minds, that their whole time
hath been taken up in proposing doubts and objec-
tions against themselves ; with these they have gone
up and down, to one and another, and, being never
able to come to a consistency in their own thoughts,
they have spent all their days in a fruitless, sap-
less, withering, comfortless condition. Some, with
whom things come to a better issue, are yet for a
season brought to that discomposure of spirit, or
are so filled with their own apprehensions, that
when things which are most proper to their condi-
tion are spoken to them, they make no impression
in the least upon them. Thus the soul is weakened
by dwelling too long on these considerations ; until
they cry with those in Ezekiel xxxiii. 10. " Our
sins are upon us, we pine av/ay in them, and how
shall we then live ?"

9S MISCARRIAGES WHEN CONVINCED OF SIN.

2. This frame, if it abides by itself, will insen-
sibly give countenance to hard thoughts of God,
and so to repining, and weariness in waiting on
him. At first, the soul neither apprehends nor
fears any such issue : it supposes that it shall con-
demn and abhor itself, and justify God, and that
for ever ; but when relief com.es not in, this reso-
lution begins to weaken ; secret thoughts arise in
the heart, that God is austere, inexorable, and not
to be dealt with ; this sometimes casts forth such
complaints, as will bring the soul into new depths,
before it comes to have an issue of its trials. Here,
in humiliation preceding conversion, many con-
vinced persons perish ; they cannot wait God's
season, and perish under their impatience. And
w^hat the saints of God themselves have been over-
taken with in their depths and trials, we have
many examples and instances. Delight and
expectation are the grounds of our abiding with
God ; both these are weakened by a conquering
prevailing sense of sin, without some relief from
the discovery of forgiveness, though at a distance ;
and therefore our perplexed soul stays not here,
but presses on towards that discovery.

II. There is a resting on this frame, that is
noxious and hurtful. Some, finding this sense of
sin, with those other things that attend it, wTOught
in tliem, in some measure, begin to think that now
all is v.ell, this is all that is required of them.
They will endeavour to make a life of comfort,
from such arguments as they can take from their
trouble; they think this a ground of peace, that
they have not peace. Here some take up before
conversion, and it proves their ruin. Because
they are convinced of sin, and troubled about i^

MISCARRIAGES WHEN CONVINCED OF SIN. 99

and burdened with it, they think it shall be well
with them. But were not Cain, Esau, Saul, Ahab,
Judas convinced of sin, and burdened with it?
Did this profit them ? Did it interest them in the
jDromises? Did not the wrath of God overtake
them notwithstanding? So is it with many daily;
they think their conviction is conversion, and that
their sins are pardoned, because they have been
troubled.

This, then, is that which we reject, which the
soul, in this condition, carefully avoids; so to
satisfy itself with its humiliation, as to make that
a ground of support and consolation, being thereby
kept off from exercising' faith for forgiveness. For
this is,

1 . A fruit of self-righteousness. For a soul to
place the spring of its peace or comfort in any
thing of its own, is to fall short of Christ, and to
take up in self. We must not only be justified,
but glory in him also, Isa. xlv. 25. Men may
make use of the evidence of their graces, but only
as mediums to a farther end; not as the rest of
the soul in the least, for this deprives men's very
humiliations of all gospel-humility. True humility
consists more in believing, than in being sensible
of sin; that is the soul's great self-emptying and
abasing. This may consist with an obstinate reso-
lution to scramble for something upon the account
of self-endeavours.

2. Though evangelical sense of sin be a grace,
yet it is not the uniting grace, it is not that which
interests us in Christ, not that which peculiarly,
and in its own nature, exalts him. There is in
this sense of sin, that which is natural, and that
which is spiritual; or the matter of it, and its

100 MISCARRIAGES WHEN CONVINCED OF SIN.

Spirituality, The former consists in sorrow, trou-
ble, self-abasement, dejection, and anxiety of mind,
with the like passions ; of these I may say, as the
apostle of afflictions, they are not joyous, but
grievous. They are such as are accompanied with
the aversion of the object which they are conver-
sant about. In their own nature, they are no
more than the soul's retreat into itself, with an
abhorrence of the objects of its sorrow and grief.
When these affections are spiritualized, their na-
ture is not changed. The soul, in and by them,
acts according to their nature, and doth by them,
as such, but retreat into itself, with a dislike of
what they are exercised about. To take up here,
then, must needs be to sit down short of Christ,
whether it be for life or consolation.

Let there be no mistake. There can be no evan-
gelical sense of sin, and humiliation, where there
is no union with Christ, Zech. xii. 10. Only in
itself, and in its own nature, it is not availing.
Now, Christ is the only rest of our souls ; in any
thing, for any end or purpose to take up short of
him, is to lose it. It is not enough that we be
" prisoners of hope," but we must " turn to our
strong hold," Zech. ix. 12.; not enough that we
are '* weary and laden," but we " must come to
Him," Matt. xi. 28, 29. It will not suffice that we
are weak, and know that we are weak, but we
must " take hold on the strength of God." Isa.
xxvii. 5.

3. Indeed, pressing after forgiveness is the very
life and power of evangelical humiliaUon. How
shall a man know that his humiliation is evan-
gelical, that his sorrow is according to God? Is
it not from hence he may be resolved, that he

THE WOS.DS EXPLAINED. 101

doth not in it as Cain did, who cried his sins
were greater than he could bear, and so departed
from the presence of God? nor as Judas did,
who repented, and hanged himself ; nor as Felix
did, tremble for a while, and then return to his
lusts : nor as the Jews did, in the prophet, " pine
away under their iniquities," because of vexation
of heart ; nor doth he divert his thoughts to other
things, thereby to relieve his soul in his trouble ;
nor fix upon a righteousness of his own ; nor
slothftdly lie dow^n under his perplexity ; but in
the midst of it, he applies himself to God in
Christ, for pardon and mercy. And it is the
soul's application unto God for forgiveness, and
not its sense of sin, that gives to God the glory
of his grace.

Thus far, then, have we accompanied the soul
in its depths ; it is now looking out for forgive-
ness ; which, what it is, and how we come to
have an interest in it, the principal matter in this
discourse intended, is next to be considered.

VERSE IV.

The words explained, and the design or scope
of the psalmist in them discovered.

The state and condition of the soul making ap-
plication unto God, in this psalm is recounted,
ver. 1 . It was in the depths ; not only provi-
dential depths of trouble, affliction, and per-
plexities thereon ; but also depths of conscience,
distress on account of sin, as in the opening of
these words have been declared.

The application of this soul unto God, with
restless fervency and earnestness, in that state

I 2

102 THE WORDS EXPLAINED.

and condition ; its consideration, in the first
place, of the law, and the severity of God's jus-
tice in the procedure thereon ; with the inevitable
ruin of all sinners, if God insist on that way of
dealing with them ; have also been opened and
manifested from the foregoing verses.

Being in this estate, perplexed in itself, lost in
and under the consideration of God's marking
iniquity according to the tenor of the law, that
which it fixes on, from whence any relief, stay,
or support, might be expected in such a con-
dition, is laid down in this verse.

But there is forgiveness ivith Thee, that thou
tnayest he foared.

I shall first open the words, as to their signifi-
cation and importance : then shew the design of
the psalmist in them, with reference to the soul,
whose condition is here represented ; and, lastly,
propose the general truths contained in them,
wherein all our concernments do lie.

There is *' forgiveness," says the Septuagint; and
Jerome accordingly renders the word " propitia-
tion;" v/hich is somewhat more than pardon, as
by some it is translated.

Forgiveness itself. It is from a Hebrew word,
which signifies to spare, to pardon, to forgive, to
be propitious ; and is opposed to another word,
composed of the same letters varied, which is
common in that language, signifying to cut off
and destroy.

Now it is constantly applied to sin, and ex-
presses every thing that concurs to its pardon, or
forgiveness. As,

I. It expresses the mind or will of pardoning.

THE WORDS EXPLAINED. 103

or God's gracious readiness to forgive, Psalm
Ixxxvi 5. '' Thou, Lord, art good, and ready to
forgive ;" that is, benign and meek, or sparing,
propitious ; of a gracious merciful heart and
nature. So Nehem. ix. 17. Thou art a God,
of propitiations or pardons ; or, as we have ren-
dered it, ready to forgive, a God of forgiveness ;
or all plenty of them is in thy gracious heart,
Isa. Iv. 7 ; so that thou art always ready to make
out pardons for sinners. The word is used again,
Dan. ix. 9. to the same purpose.

II. It regards the act of pardoning, or actual
forgiveness itself, Psalm ciii. 3. (in the Heb.)
"who forgiveth all thine iniquities;" actually
discharges thee of them : which place the apostle
respecting, renders the word, Col. ii. 13. " Having
freely forgiven you (for so much the word im-
ports) all your trespasses." And this is the word
that God useth in the covenant, in that great
promise of grace and pardon, Jer. xxxi. 34. It
is warrantable for us, yea, necessary, to take the
word in the utmost extent of its signification and
use. It is a word of favour, and requires an in-
terpretation tending towards the enlargement of
it. We see it may be rendered propitiation, or
grace ; and also pardon ; and may denote these
three things.

1 . The gracious, tender, merciful heart and will
of God, who is the God of pardons and forgive-
ness, or one ready to forgive, to give out mercy,
to add to pardon.

2. A respect unto Jesus Christ, the only pro-
pitiation for sin, as he is expressly called, Rom.
iii. 25. 1 John ii. 2. And this is that which
interposes between the gracious heart of God and

104 THE WORDS EXPLAlIfED.

the actual pardon of sinners : all forgiveness is
founded on propitiation.

3. It denotes condonation, or actual forgive-
ness itself, as we are made partakers of it : com-
prising it both actively, as it is an act of grace
in God ; and passively, as terminated in our
souls, with the deliverance that attends it. In
this sense, as it looks downwards, and in its
effects respects us, it is of mere grace ; and as it
looks upwards to its causes, and respects the Lord
Christ, it is from propitiation, or atonement, as
this is that pardon which is administered in the
covenant of grace.

Now, as to the place which these words have
in this psalm, and their relation to the state and
condition of the soul here mentioned, this seems to
be their import,

" O Lord, although this must be granted, that
if thou shouldst mark iniquities according to the
tenor of the law, every man living nmst perish,
and that for ever ; yet there is hope for my soul,
that even I, who am in the depths of sin-entan-
glements, may find acceptance with thee. For
whilst I am putting my mouth in the dust, if so
be there may be hope, I find that there is an
atonement, a propitiation, made for sin, on account
whereof thou sayest thou hast found a ransom,
and wilt not deal with them that come unto thee
according to the severity and exigence of thy jus-
tice ; but art gracious, loving, tender, ready to
forgive and pardon, and dost so accordingly :
" There is forgiveness with thee."

The following words, " therefore thou shalt be
feared," or *' that thou mayest be feared," though
in the original free from all ambiguity, yet are so

THE WORDS EXPLAINED. 105

signally varied by interpreters, that it may not be
amiss to take notice of it in our passage.

The Targum hath it, " that thou maycst be
seen." This answers not the word, but it doth the
sense of the place well enough. God, in his dis-
pleasure, is said to " hide himself," or his face,
Zsaiah viii. 17. " The Lord hideth his face from
the house of Jacob." By forgiveness we obtain
again the light of his countenance : this dispels
the darkness and clouds that are about him, and
gives us a comfortable prospect of his face and
favour : " There is forgiveness with him, that he
may be seen." Besides, there is but one letter
different in the original words, and that which is
usually changed for the other.

The Septuagint render them " for thy name's
sake," or thy own sake ; that is, freely, without
any respect unto any thing in us. This also would
admit of a fair and sound construction, but that
there is more than ordinary eviience of the place's
being corrupted. For the vulgar Latin, which, as
to the Psalms, was translated out of the Septua-
gint, renders these words, " for thy law's sake."
Now, though this hath, in itself, no proper sense
^for forgiveness is not bestowed for the law's sake,)
yet it discovers the original of the whole mistake.
Torah, " the law," differs but in one letter from
Torek, '' thou mayest be feared ;" by a mistake
whereof, this '' for thy law's sake," crept .into the
text. Nor does this any way contenance tne cor-
rupt figment of the novelty of the Hebrew vowels
and accents ; as though this difference might arise
from the Septuagint using a copy that had none,
(that is, before their invention,) which might occa-
sion mistakes and differences ; for this difference

100 TilL WOilDS Lv PL A IN ED.

is in a letter, as well as the vowels ; and therefore
there can be no colour for this conceit, unless we
say also, that they had copies of old, with other
consonants than those we now enjoy. Bellyrmine,
in his exposition of this place, endeavours to give
countenance to the reading of the vulgar Latin ;
" for thy law's sake ;" aftirrning;, that by the lav;
here, not the law of our obwlience is intended, but
the law or order of God's dealing with us ; that is,
his mercy and faithfulness; which is a mere new
invention, to countenance an old error, which any
tolerable ingenuity would have confessed, rather
than have justified by so sorry a pretence : for
neither is that expression, or that word, ever used
in tlie sense here by him feigned ; nor can it have
any such signification.

Jerome renders these words, " that thou mayest
be dreadful or terrible;" douVjtless not according
to the intent of the place. It is for the relief
of the soul, and not for the increase of its dread
and terror, that this observation is made : " There
is forgiveness with tViee."

But the words are clear, and their sense is ob-
vious; " therefore thou shalt be feared," or, " that
thou mayest be feared."

By the fear of the Lord, in the Old Testament,
the whole worship of God, moral and instituted,
all the obedience v.'hich we owe unto hirn, both for
matter and manner, is intended. Whatever we
are to perform unto God, being to be carried on
and performed with reverence and godly fear, that
name is given to the whole. "That thou mayest
be feared," then, is, that thou mayest be served,
worshipped; that 1, who iim ready to faint and
give over on account of sin, may yet be encou-

THE WORDS EXPLAINED. 107

raged to, and so' continue in, that obedience whicli
thou ie(iniicst at my hands ; and this appears to
be the sense of the whole verse, as mfluenced by
and from those forcg'oing'.

'' Although, O Lord, no man can approach
unto thee, stand before thee, or walk with thee, if
tliou shouldst mark their sins and follies accord-
ing to the tenor of the law, nor could they serve
so great and holy a God as thou art ; yet, because
I know, from thy revelation of it, that there is also
with thee, on the account of Jesus Christ the pro-
pitiation, pardon and forgiveness, I am encouraged
to continue with thee, wailing for thee, worship-
l)ing* of thee; when, without this discovery, 1
should rather choose to have rocks and mountains
fall upon me, to hide me from thy presence." —
" But there is forgiveness with thee, and therefore
Ihou shalt be feared."

The words being thus opened, we may take a
full view in them of the state and condition of the
soul, expressed in this psalm ; and that answering
the experiences of all who hir'e had any thing to
ilo with God, in and about tlie depths and entan-
glements of sin.

Having, in and from his great depths, ver. 1.
addressed himself with fervent and redoubled
cries, yea, outcries to God, and to lilm alone for
relief, ver. 1,2. ; having acknowledged his iniqui-
ties, and considered them according to the tenor
of the law ; he confesses himself to be lost and
undone for ever on that account, ver. 3. But he
abides not in this state of self-condemnation and
(lejection of soul ; he says not. There is no hope,
God is a jealous God, a" holy God, I cannot serve
him; his law is a tierv law, which I cannot stand

108 NO ENCOURAGEMENT

before, so that I had as good give over, sit down,
and perish, as contend any longer! No, but
searching by faith into the discovery that God
makes of himself in Christ, through the covenant
of grace, he finds a stable foundation of encou-
ragement to continue waiting on him, with expec-
tation of mercy and pardon.

Propositions or observation, from the former
exposition of the words. The first proposed
to confirmation. No encouragement for any
sinner to approach to God, without a discovery
of forgiveness.

From the words unfolded, as they lie in their
connection in the psalm, the ensuing propositions
arise.

1. Faith's discovery of forgiveness in God,
though it have no present sense of its own pecu-
liar interest therein, is the great support of a sin-
perplexed soul.

2. Gospel-forgiveness, whose discovery is the
sole support of sin-distressed souls, relates to the
gracious heart or good-will of the Father, the God
of forgiveness; the propitiation that is made by
the blood of the Son ; and free pardon, according
to the tenor of the covenant of grace.

3. Faith's discovery of forgiveness in God, is
the sole foundation of adherence to him, in ac-
ceptable worship, and reverential obedience.

The first of these is that, the confirmation and
improvement of which I principally aim at; and
the other, only so far as they have coincidence
therewith, or may be used in a subserviency to the
illustration or demonstration thereof.

In the handling, then, of this truths that it may

WITHOUT FORGIVENESS. 109

be of the morei advantage to those whose good is
sought and intended, in the proposal and manao^e-
ment of it, I shall steer this course, and show, ^

First. That there is not the least encourao-e-
ment to the soul of a sinner to deal with God
without this discovery.

Secondly. That this discovery of forgiveness in
God, is a matter great, holy, and mysterious, and
which very few, on gospel-abiding grounds, do
attain unto.

Thirdly. That yet this is a great, sacred, and
certain truth, as, from the manifold evidences of
it, may be made to appear.

Fourthly. That this is a stable support to a sin-
distressed soul, shall be manifested; and the whole
applied, according to the several concerns of those
who shall consider it.

I. There is not the least encouragement for the
soul of a sinner to entertain any thoughts of ap-
proaching to God, without this discovery. All the
rest of the world is covered with a deluge of wrath;
this is the only ark whereunto the soul may repair'
and find rest; all without it is darkness, curse'
and terror.

We have an instance and example of it, beyond
all exception, in Adam. When he knew himself
to be a sinner, and it was impossible for him, as
we shall shew afterwards, to make a discovery of
any such thing as forgiveness with God, he laid
aside all thoughts of treating with him ; the best
of his foolish contrivance was for an escape '' I
heard thy voice (saith he to God) in the garden,
and was afraid, because I was naked; and I
HID myself," Gen. iii. 10. Nothing but, Thou
Shalt die the death, sounded in his ears. In the

110 NO ENCOURAGEMENT

morning' of that day, he was made by the hand of
God; a few hours before, he had converse and
communion with him, with boldness and peace;
why then doth nothing now but fear, flying,
HIDING, possess him? Adam had sinned; thv.
promise was not yet given ; no revelation made of
forgiveness in God ; and what other course, than
that vain and foolish one, to fix upon, he knew
not. No more can any of his posterity, without
this revelation. What else any of them hath fixed
on in this case, hath been no less foolish than his
hiding ; and in most, more pernicious. When
Cain had received his sentence from God, it is
said, " He went out from the presence, or face, of
the Lord," Gen. iv. 16. From his providential
presence he could never withdraw himself; so
the psalmist informs us at large, Psalm cxxxix.
7—9.

The very heathen knew, by the light of nature,
that guilt could never drive men out of the reach
of God. They knew that the vengeance of God
would not spare sinners, nor could be avoided, Acts
xxviii. 4. from God's gracious presence, which Cain
never enjoyed, he could not depart. It was, then,
God's presence as to his worship, and all outward
acts of communion, that he forsook and departed
from. He had no discovery by faith of forgive-
ness, and therefore resolved to have no more to do
with God, nor those who cleaved to him ; for it
respects his course, and not any one particular
action.

This also is stated, " The sinners in Zion are
afraid, fearfulness hath surprised the hypocrites;
who among us shall dwell with devouring fire ?
who amongst us shall dwell with everlasting burn-

WITHOUT FORGIVENESS. Ill

ings?" Isa. xx;xiii. 14. The persons spoken of
are sinners, great sinners, and hypocrites ; con-
viction of sin, and the desert of it, was fallen
upon them ; a light to discern forgiveness they
had not ; they apprehend God as devouring fire
and everlasting burnings only — one that would
not spare, but assuredly inflict punishment ac-
cording to the desert of sin ; and thence is their
conclusion couched in their interrogation, that
there can be no intercourse of peace between him
and them ; there is no abiding, no enduring of
his presence. And what condition this conside-
ration brings the souls of sinners into, when con-
viction grows strong upon them, the Holy Ghost
declares, Mic. vi. 6, 7. "Wherewith shall I come
before the Lord, and bow myself before the high
God ? shall I come before him with burnt-offer-
ings, with calves of a year old ? will the Lord be
pleased with thousands of rams, or with ten thou-
sands of rivers of oil ? shall I give my first-born
for my transgression, tlie fruit of my body for the
sin of my soul ?" Sense of sin presseth, for-
giveness is not discovered, (like the Philistines
on Saul, Samuel not coming to his direction,)
and how doth the poor creature perplex itself in
vain, to find out a way of dealing with God !
Will a sedulous and diligent observation of his
own ordinances and institutions relieve me ? " shall
I come before him with burnt-offerings, and calves
of a year old ?" Alas ! thou art a smner, and
these sacrifices cannot make thee perfect, or ac-
quit thee! Heb. x. 1. Shall I do more than
ever he required of any of the sons of men ? ' " O
that I had thousands of rams, and ten thousands
of rivers of oil, to offer to him !" Alas ! if thou

. 12 GREATNESS OF FORGIVENESS.

liadst all the bulls and goats in the world, it is
not possible that their blood should take away
sin, ver. 4. But I have heard of them who have
snatched away their own children from their
mothers' breasts, and cast them into the fire until
they were consumed, so to pacify their conscience
in expiating the guilt of their iniquities : shall I
take this course ? will it relieve me? I am ready to
part with my first-born into the fire, so that I may
have deliverance from my transgressions. Alas !
this never came into the heart of God, to accept
of! And as it was then, whilst that kind of wor-
ship was in force, so is it still as to any duties
really to be performed, or imaginarily. Where
there is no discovery of forgiveness, they will yield
the soul no relief, no support ; God is not to be
treated v.ith upon such terms.

Greatness and rareness of the discovery of for-
giveness in God. Reasons of it. Testimo-
nies of conscience , and laiv against it, 8^c.

This discovery of forgiveness in God is great,
holy, and mysterious, and which very few on
gospel -ground do attain unto.

All men indeed say there is ; most men are
persuaded that they think so ; only men in great
and desperate extremities, like Cain or Spira,
seem to call it into question. But their thoughts
are empty, groundless, yea, for the most part,
wicked and atheistical. Elihu tells us, that to
declare this aright to a sinful soul, it is the work
of " a messenger, an interpreter, one among a
thousand," Job xxxiii. 23 : that is, indeed, of
Christ himself. The common thoughts of men,
about this thing, are slight and foolish, and must

GREATNESS OF iORGIVENESS, 113

be resolved into those mentioned by the psahnist,
Psahii 1. 21. They think that *' God is alto-
gether such an one as themselves ;" that indeed
he takes little or no care about these things, but
passeth them over as slightly as they do them-
selves. That, notwithstanding all their pretences,
the most of men never had, indeed, any real disco-
very of forgiveness, will be afterwards undeniably
evinced ; and 1 shall speedily shew the difference
that there is between their vain credulity and a gra-
cious gospel discovery of forgiveness in God. For,
it must be observed, that by this discovery I in-
tend b th the revelation of it made by God, and our
understanding and reception of that revelation to
our own advantage, as shall be shewn immediately.
Now the gTOunds of the difficulty intimated,
consist partly in the hindrances that lie in the
way of this discovery ; and partly in the nature
of the thing itself that is discovered : of both
which I shall briefly treat.

But here, before I proceed, somewhat must be
premised, to shew what it is that I particularly
intend by a discovery of forgiveness. It may then
be considered two ways: 1. For a doctrinal
discovery of it in its truth; 2. An experimental
discovery of it in its power. In the first sense, for-
giveness in God hath been discovered ever since
the giving out of the first promise: God revealed
it in a word of promise, or it could never have been
known, as shall be afterwards declared. In this
sense, after many lesser degrees and advancements
of the light of it, it was fully and gloriously
brought forth by the Lord Jesus Christ in his
own person; and is now revealed and preached
in the gospel, and by them to whom the word of

K 2

114 TESTIMONY OF CON bCIENCE.

reconciliation is committed. And to declare this is
the principal work of the ministers of the gospei.
Herein lie those unsearchable treasures and riches
of Christ, which the apostle esteemed as his chief
honour and privilege, that he was intrusted with
the declaration and dispensation of, Eph. iii. 8, 9.
I know, by many it is despised, by many traduced,
whose ignorance and blindness are to be lamented ;
but the day is coming which will manifest every
man's work of what sort it is. In the latter sense,
how it is made by faith in the soul, shall, in its
proper place, be farther opened and made known.
Here many men mistake and deceive themselves ;
because it is so in the book, they think it is so in
them also; because they have been taught it, they
think they believe it; but it is not so; they have
not heard this voice of God at anyjtime, nor seen
his shape ; it hath not been revealed to them in its
power; to have this done is a great work: For,

I. The constant voice of conscience lies against
it. Conscience, if not seared, inexorably con-
demns, and pronounces wrath and anger upon
the soul that hath the least guilt cleaving to it.
Now, it hath this advantage, it lieth close to the
soul, and by importunity and loud speaking it will
be heard in what it hath to say. It will make the
whole soul attend, or it will speak like thunder.
And its constant voice is, that where there is guilt
there must be judgment, Rom. ii. 14, 15. Con-
science naturally knows nothing of forgiveness;
yea, it is against its very trust, work, and office, to
hear any thing of it. If a man of courage and
honesty be intrusted to keep a garrison against an
enemy, let one come and tell him, that there is
peace made between those whom he serves and

TESTIMONY OF CONSCIENCE. 115

tlieir enemies, so that he may leave his guard, and
set open the gates, and cease his watchfuhiess ;
how wary will he be, lest, under this pretence, he
be betrayed 1 No, saith he, I will keep my hold,
until I have express orders from my superiors.
Conscience is intrusted with the power of God in
the soul of a sinner, with command to keep all in
subjection, with reference to the judgment to come ;
it will not betray its trust, in believing every re-
port of peace. No ! but this it says, and it speaks
in the name of God : " Guilt and punishment are
inseparable twins;" if the soul sin, God will judge.
What tell you me of forgiveness? I know what
my commission is, and that I will abide by ; you
shall not bring in a superior commander, a cross
principle, into my trust; for if this be so, it seems
I must let go my throne, another lord must come
in; not knowing as yet, how this whole business
2s compounded in the blood of Christ. Now,
whom should a man believe, if not his own con-
science ? which, as it will not flatter him, so it
intends not to affright him — but to speak the truth
as the matter requireth. Conscience hath two
works in reference to sin; one to condemn the acts
of sin, another to judge the person of the sinner;
both with reference to the judgment of God.
When forgiveness comes, it would sever and part
these employments, and take one of them out of
he hand of conscience; it would divide the spoil
with this strong one. It shall condemn the fact,
J)r every sin ; but it shall no more condemn the
sinner, the person of the sinner, that shall be freed
from its sentence. Here conscience labours with
all its might to keep its whole dominion, and to
keep out tlie power of forgiveness from being

116 TESTIMONY OF CONSCIENCE.

enthroned in the soul. It will allow men to talk
of forgiveness, to hear it preached, though they
abuse it every day ; but to receive it in its power,
that stands up in direct opposition to its dominion :
in the kingdom, saith conscience, I will be greater
than thou ; and in many, in the most, it keeps its
possession, and will not be deposed.

Nor indeed is it an easy work so to deal with it.
The apostle tells us, that all the sacrifices of the
law could not do it, Heb. x. 2. they could not
bring a man into that estate wherein he could
have no more conscience of sin ; that is, conscience
condemning the person ; for conscience, in a sense
of sin, and condemnation of it, is never to be taken
away. And this can be no otherwise done but by
the blood of Christ, as the apostle at large there
declares.

It is no easy thing, then, to make a discovery
of forgiveness to a soul, when the work and em-
ployment which conscience, upon unquestionable
grounds, challengeth to itself, lies in opposition to
it. Hence is the soul's great desire to establish its
own righteousness, whereby its natural principles
may be preserved in their power. Let self-righte-
ousness be enthroned, and natural conscience de-
sires no more ; it is satisfied, and pacified. The
law it knows, and righteousness it knows ; but as
for forgiveness it says, Whence is it? Unto the
utmost, until Christ perfects his conquest, there
are, on this account, secret strugglings in the
heart against free pardon in the gospel, and fluc-
tuations of mind and spirit about it. Yea, hence
are the doubts and fears of believers themselves :
they are nothing but the strivings of conscience
to keep its whole dominion, to condemn the sinner

tup: voice of the law. 117

as well as the sin. More or less, it keeps up its
pretensions against the gospel whilst we live in this
world. It is a great work that the blood of Christ
hath to do upon the conscience of a sinner; for
whereas, as it hath been declared, it hath a power,
and claims a right, to condemn both sin and sinner,
the one part of this its power is to be cleared,
strengthened, made more active, vigorous, and
watchful, the other to be taken quite away: it
shall now see more sins than formerly, more of the
vileness of all sins than formerly, and condemn
them with more abhorrence than ever, upon more
and more glorious accounts than formerly; but it
is also made to see an interposition betv/een these
sins and the person of the sinner who hath com-
mitted them; which is no small or ordinary work.
II. The law lies against this discovery of for-
giveness. The law is a beam of the holiness of
God himself; what it speaks to us, it speaks in the
name and authority of God ; and I shall briefly
shew, concerning it, these two things.

1. That tliis is the voice of the law, namely,
that there is no forgiveness for a sinner.

2. That a sinner hath great reason to give
credit to the law in this assertion.

1. It is certain that the law knows neither
mercy nor forgiveness. The very sanction of it lies
wholly against it : "The soul that sinneth shall die.
Cursed is he that continueth not in all things writ-
ten in the book of the law to do them," Ezek. xviii.4.
Deut. xxvii. 26. Hence the apostle pronounces
universally, without exception, that they who are
*' under the law are under the curse," Gal. iii. 10.
and, saith he, ver. 12. '* The law is not of faith."
There is an inconsistency between the law and

118 THE VOICE OF THE LAW.

believing; they cannot have their abode in power
together. Do this, and hve ; fail, and die ; is the
constant immutable voice of the law. This it
speaks in general to all, and this in particular to
every one.

2. The sinner seems to have manifold and
weighty reasons to attend to the voice of this law,
and to acquiesce in its sentence. For,

(1.) The law is connatural to him; his do-
mestic, his old acquaintance: it came into the
world with him, and hath grown up with him from
his infancy: it was implanted in his heart by
nature; is his own reason; he can never shake it
off, or part with it. It is his familiar, his friend,
that cleaves to him as the flesh to the bone ; so
that they who have not the law written, cannot
but shew " forth the work of the law," Rom. ii.
14, 15. and that because the law itself is inbred
to them, and all the faculties of the soul are at
peace with it, in subjection to it. It is the bond
and ligament of their union, harmony, and corre-
spondence among themselves, in all their moral
actings ; it gives life, order, motion, to them all.
Now, the gospel, which comes to control this sen-
tence of the law, and to relieve the sinner from it,
is foreign to his nature, a strange thing to him, a
thing he hath no acquaintance or familiarity with ;
it hath not been bred up with him ; nor is there
any thing in him to side with it, to make a party
for it, or to plead in its behalf.

Now, shall not a man believe a domestic, a
friend, indeed himself, rather than a foreigner, a
stranger, that comes with uncouth principles, and
such as suit not his reason at all ?

(2.) The law speaks nothing to a sinner, but

THE VOICE OF THE LAW. 119

what his conscience assures him to be true. There
is a constant concurrence in the testimony of tlie
law and conscience. When the law says, this or
ihat is a sin worthy of death, conscience says, it is
even so : and where the law of itself, as being a
general rule, rests, conscience helps it on, and
says, this and that sin, so worthy of death, is the
soul guilty of: then die, saith the law, as thou
hast deserved. Now, this must needs have a
mighty efficacy to prevail with the soul to give
credit to the report and testimony of the law ;
it speaks not one word but what he hath a wit-
ness within himself to the truth of it. These wit-
nesses always agree ; and so it seems to be estab-
lished for a truth, that there is no forgiveness.

(3.) The law, though it speaks against the soul's
interest, yet it speaks nothing but what is so
just, righteous, and equal, that it even forceth
the soul's consent. So Paul tells us, that men
'' know this voice of the law to be the judgment
of God," Rom. i. 32. They know it, and cannot
but consent unto it, that it is the judgment of
God, that it is good, righteous, equal, not to be
controlled. And indeed what can be more right-
eous than its sentence ? It commands obedience
to the God of life and death, promises a reward,
and declares, that for non-performance of duty,
death will be inflicted. On these terms the sin-
ner Cometh into the world ; they are good, right-
eous, holy; the soul accepts of them, and knows
not what it can desire better or more just. This
the apostle insists upon, Rom. vii. 12, 13.
" Wherefore the law is holy, and the command-
ment holy, and just, and good ; was then that
which is good made death unto me? Godfcrbid:

120 THE VOICE OF THE LAW.

but sin, that it might appear sin, working dealli
in me, by that which is good ; that sin by the
commandment might become exceeding sinful."
Vvlierever the blame falls, the soul cannot but
acquit the law, and confess that what it says is
righteous and uncontrollably just; and it is
meet things should be so. Nov/, though the
authority and credit of a witness may go very
far in a doubtful matter, when there is a con-
currence of more witnesses, it strengthens the
testimony ; but nothing is so prevalent to beget
belief, as when the things themselves that are
spoken are just and good, not liable to any rea-
sonable exception. And so is it in this case ;
unto the authority of the law, and concurrence
of conscience, this also is added, the reasonable-
ness and equity of the thing itself proposed, even
in the judgment of the sinner ; namely, that
every sin shall be punished, and every transgres-
sion receive a meet recompense of reward.

(4.) But yet farther : what the law says, it
speaks in the name and authority of God : v/hat
it says, tlien, must be believed, or we make God
a liar. It comes not in its own name, but in
the name of Him who appointed it. You will
say then, Is it so indeed ? Is there no forgiveness
with God ? for this is the constant voice of the
law, which you say speaks in the name and au-
thority of God, and is therefore to be believed.
I answer briefly, with the apoctle, " What the
law speaks, it speaks to them that are under the
law :" it doth not speak to them that are in
Christ, whom the *' law of the Spirit of life hath
set free from the law of sin and death." But to
them that are under the law it speaks, and it

THE NATURE AND JUSTICE OF GOD. 121

speaks the very truth ; and it speaks in the name
of God, and its testimony is to be received. It
says there is no forgiveness in God, namely, to
them that are under the law ; and they that shall
flatter themselves with a contrary persuasion, will
tind themselves wofuUy mistaken at the great
day.

On these and the like considerations, I say,
there seems to be a great deal of reason why a
soul should conclude, that it will be according to
the testimony of the law, and that he shall not
find forgiveness. Lav/ and conscience close
together, and insinuate themselves into the
thoughts, mind, and judgment of a sinner. They
strengthen the testimony of one another, and
greatly prevail. If any are otherwise minded, I
leave them to the trial : if ever God awaken their
consciences to a thorough performance of their
duty, if ever he open their souls, and let in the
light and power of the law upon them, they will
luid it no small work to grapple with them. I
am sure, that eventually they prevail so far, that,
in the preaching of the gospel, we have great
cause to say, ** Lord, who hath believed our re-
port ?" We come with our report of forgiveness,
but who believes it? by whom is it received?
Neither doth the light, nor conscience, nor con-
versation of the most, allow us to suppose it is
embraced.

III. The ingrafted notions that are in the
minds of men, concerning the nature and justice
of God, lie against this discovery also. There
are in all men by nature, indelible characters
of the holiness and purity of God, of his justice
and hatred of sin, of his invariable righteousness

L

122 THE NATURE AND JUSTICE OF GOD.

ill the government of the world, that they can
neither depose nor lay aside. For notions of
God, whatever they are, will bear sway and rule
in the heart, when things are put to the trial :
they were in the heathens of old : they abode
with them in all their darkness, as might be
manifested by innumerable instances. But so it
is in all men by nature : their inward thought is,
that God is an avenger of sin ; that it belongs to
his rule and government of the world, his holiness
and righteousness, to take care that every sin be
punished. This is his judgment, which all men
know, as was observed before, Rom. i. 32. Tliey
know that it is a righteous thing with God to
render tribulation to sinners. From thence is that
dread and fear which surprises men at an appre-
hension of the presence of God; or of any thing
under him, above them, that may seem to come on
his errand. This notion, of God's avenging all
sin, exerts itself secretly, but effectually ; so Adam
trembled, and hid himself: and it was the saying
of old, " I have seen God, and shall die." When
men are under any dreadful providence, thunder-
ings, lightnings, tempests, in darkness, they trem-
ble, not so much at what they see, or hear, or feel,
as from their secret thoughts that God is nigh,
and that he is a consuming fire.

Now, these inbred notions lie universally against
all apprehensions of forgiveness ; which must be
brought into the soul from without-doors, having
no principle of nature to promote them.

It is true, men, by nature, have presumptions,
and common ingrafted notions of other properties
of God, besides his holiness and justice; as of his
goodness, benignity, love of his creatures, and the

PRESUMPTIONS OF FORGIVENESS. 123

like. But all these have this supposition inlaid
with them in the souls of men; namely, that all
things stand, between God and his creatures, as
they did at their first creation ; as they have no
natural notion of forgiveness, so the interposition of
sin weakens, disturbs, darkens them, as to any im-
provement of those apprehensions of goodness and
benignity which they have. If they have any
notion of forgiveness, it is from some corrupt tra-
dition, and not at all from any universal principle
that is inbred in nature ; such as are those which
they have of God's holiness and vindictive justice.
And this is the first ground. From whence it
appears that a real, solid discovery of forgiveness
is indeed a great work ; many difficulties and hin-
drances lie in the way of its accomplishment.

False presumjptioyis of forgiveness discovered.
Differences between them and evangelical
faith.

Before I proceed to produce and manage the
remaining evidences of this truth, because what
hath been spoken lies obnoxious and open to an
objection, which must needs rise in the minds of
many, that it may not thereby be rendered useless
to them, I shall remove it out of the way, that we
may pass on to what remains.

It will then be said, Doth not all this lie di-
rectly contrary to our daily experience ? Do we
not find all men full enough, most too full, of ap-
prehensions of forgiveness with God ? What so
common as, " God is merciful ?" Are not the con-
sciences and convictions of the most, stifled by this
apprehension ? Can you find a man that is other-

124 PRESUMPTIONS OF FORGIVENESS.

wise minded ? Is it not a common complaint,
that men presume on it, to their eternal ruin ?
Certainly, then, that which all men do, which
every man can so easily do, and which you cannot
keep men off from doing-, though it be to their
hurt, hath no such difficulty in it as is pretended.
And on this very account, hath this weak endea-
vour to demonstrate this truth been by some
laughed to scorn ; men who have taken upon
them the teaching of others, but (as it seems) had
need be taught themselves, the very first prin-
ciples of the oracles of God.

Ansv)er. All this, then, I say, is so, and much
more to this purpose may be spoken ; the folly
and presumption of poor souls herein, can never
be enough lamented ; but it is one thing to em-
brace a cloud, a shadow, another to have the truth
in reality. I shall hereafter shew the true nature
of forgiveness, and wherein it doth consist, whereby
the vanity of this self-deceiving will be discovered
and laid open. It will appear in the issue, that
notwithstanding all their pretensions, the most
of men know nothing at all, or not any thing to
the purpose, of that which is under consideration.
I shall therefore, for the present, in some few
observations, shew how far this delusion of many
differs from a true gospel-discovery of forgiveness,
such as that we are inquiring after.

I. The common notion of forgiveness, that men
have in this world, is twofold : an atheistical pre-
sumption on God, that he is not so just and holy,
or not just and holy in such a manner as he is by
some represented, is the ground of their persuasion
of forgiveness. Men think that some declara-
tions of God are fitted only to make them mad ;

PRESUMPTIONS OF FORGIVENESS. 125

that he takes little notice of these thmgs ; and
that what he doth, he will easily pass by, as the^
suppose better becomes him. Come, *' let us
eat and drink, for to-morrow we shall die.'^ This
is their inward thought, " The Lord will not dc
good, neither will he do evil," which, says the
psalmist, is men's " thinking that God is such a
one as themselves," Psalm 1. 21. They have no
deep nor serious thoughts of his greatness, holi-
ness, purity, severity, but think he is like them-
selves; so far as not to be much moved with what
they do. What thoughts they have of sin, the
same they think God hath. If, with them, a slight
ejaculation be enough to expiate sin, that their
consciences be no more troubled, they think it is
enough with God, that it be not punished. The
generality of men make light work of sin; and
yet in nothing doth it appear what thoughts they
have of God. He that hath slight thoughts of
sin, had never great thoughts of God. Indeed,
men's undervaluing of sin arises merely from
their contempt of God. All sin's concernments
flow from its relation to God ; and, as men's ap-
prehensions are of God, so will they be of sin,
which is an opposition to him. This is the frame
of the most of men ; they knov/ little of God, and
are little troubled about any thing that relates to
him. God is not reverenced, sin is but a trifle,
forgiveness a matter of nothing; whoso will, may
have it for asking ! But shall this atheistical wick-
edness of the heart of man be a discovery of for-
giveness ? Is not this to make God an idol? He
who is not acquainted with God's holiness and
purity, who knows not sin's desert and sinfulness,
knows nothing of forgiveness.

l2

126 PRESUMPTIONS OF FORGIVENESS.

II. From the doctrines of the gospel commonly
preached and made known, there is a general
notion begotten in the minds of men, that God is
ready to forgive. Men, I say, from hence have a
doctrinal apprehension of this truth, without any
real satisfactory foundation of that apprehension
as to themselves. This they have heard, this they
have been often told, so they think, and so they
are resolved to do. A general persuasion hereof,
spreads itself over all to whom the sound of the
gospel doth come. It is not fiducially resolved
into the gospel, but is an opinion growing out of
the report of it.

Some relief men find by it, in the common
course of their conversation, in the duties of
worship which they do perform ; as also in their
troubles and distresses, whether internal and of
conscience, or external and of providence; so that
they resolve to retain it.

And this is that which I shall briefly speak to ;
aniJ therein manifest the differences between this
common prevailing apprehension of forgiveness, and
faith's discovery of it to the soul in its power.

1. That which we reject is loose and general,
not fixed, ingrafted, or planted in the mind. So
is it always, where the minds of men receive things
only in their notion, and not in their power. It
wants fixedness and foundation; which defects
accompany all notions of the mind that are only
retained in the memory, not implanted in the
judgment. They have general thoughts of it,
which they use as occasion serves. They hear
that God is a merciful God, and as such they
intend to deal with him. For the true rise and
foundation of it, whence, or on what account, the

PRESUMPTIOlSrS OF FORGIVEXESS. 127

pure and holy God, who will do no iniquity ; the
righteous God, whose judgment it is, that they
who commit sin are worthy of death, should yet
pardon iniquity, transgression, and sin, they weigh
it not, they consider it not ; or, if they do, it is in
a slight and notional way, as they consider the
thing itself. They take it for granted that so it
is; and are never put seriously upon the inquiry,
how it comes to be so ; and that because indeed
they have no real concern in it. How many thou-
sands may we meet with, who take it for granted
that forgiveness is to be had with God, who never
yet had any serious exercise in their souls about
the grounds of it, and its consistency with his
holiness and justice ! But those who know it by
faith, have a sense of it fixed particularly and dis-
tinctly on their minds. They have been put upon
an inquiry into the rise and grounds of it in
Christ; so that, on a good and imquestionable
foundation, they can go to God, and say, " There
is forgiveness with thee." They see how, and by
what means, more glory comes to God by forgive-
ness, than by punishing of sin ; which is a matter
that the other sort of men are not at all solicitous
about. If they may escape punishment, whether
God have any glory or not, for the most part they
are indifferent.

2. The first apprehension ariseth, without any
trial, upon mquiry in the consciences of those in
whom it is. They have not, by the power of
their convictions, and distresses of conscience,
been put to make inquiry, whether this thing be
so or not. It is not a persuasion that they have
arrived at, in a way of seeking satisfaction to
their own souls ; it is not the result of a deep

128 PRESUMPTIONS OF FORGIVENESS.

inquiry after peace and rest ; it is antecederxt
uilto trial and experience ; and so is not iaitb,
but opinion. For although faith be not experi-
ence, it is inseparable from it, as is every prac-
tical habit. Distresses in their consciences have
been prevented by this opinion, not removed.
The reason why the most of men are not troubled
about their sins to any purpose, is from a per-
suasion that God is merciful, and will pardon ;
when, indeed, none can really, on a gospel ac-
count, ordinarily, have that persuasion, but those
who have been troubled for sin, and that to pur-
pose. So is it with those who make this dis-
covery by faith : they have had conflicts in their
own spirits, and, being deprived of their peace,
have accomplished a diligent search, whether for-
giveness were to be obtained or not. The per-
suasion they have of it, be it more or less, is the
ssue of a trial they have had in their own souls, of
an inquiry how things stood between God and them,
as to peace, and the acceptation of their persons.
This is a vast difference : the one sort might
possibly have had trouble in their consciences
about sin, had it not been for their opinion of
forgiveness : t'his had prevented or stifled their
convictions, not healed their wounds, which
is the work of the gospel ; but kept them from
being wounded, which is the work of security.
Yea, here lies the ruin of the most of those who
perish under the preaching of the gospel : they
have received the general notion of pardon ; it
floats in their minds, and promptly presents itself
to their relief on all occasions. Doth God at
any time, in the dispensation of the word, under
an affliction, upon some great sin against their

PRESUMPTIONS OF FORGIVENESS. 129

ruling light, begin to deal with their consciences ;
before their conviction can ripen, or come to any
perfection, before it draw nigh to its perfect
work, they choke it, and heal their consciences
with this notion of pardon. Many a man, be-
tween the assembly and his dwelling-house, is
thus cured. You may see them go away sha-
king their heads, and striking on their breasts,
and, before they come home, be as whole as
ever : " Well ! God is merciful, there is pardon,"
hath wrought the cure. The other sort have
obtained their persuasion as a result of the dis-
covery of Christ in the gospel,upon a full convic-
tion. Trials they have had, and this is the issue.
3. The one (which we reject) worketh no love
to God, no delight in him, no reverence of him,
but rather a contempt and commonness of spirit
in dealing with him. There are none in the
world that deal worse with God, than those who
have an ungrounded persuasion of forgiveness ;
and if they do fear him, or love him, or obey
him in any thing, more or less, it is on other
motives and considerations, which will not render
any thing they do acceptable, and not at all on
this. As he is good to the creation, they may
love ; as he is great and powerful, they may
fear him ; but sense of pardon, as to any such
ends or purposes, hath no power upon them.
Carnal boldness, formality, and despising of God,
are the common issues of such a notion and per-
suasion. Indeed, this is the generation of great
sinners in the world ; men who have a general
apprehension, but not a sense of the special
power of pardon, openly or secretly in fleshly or
spiritual sins, are the great sinners among men.

130 PRESUMPTIONS OF FORGIVENESS.

Where faith makes a discovery of forgiveness,
all things are otherwise. Great love, fear, and
reverence of God, are its attendants. Mary Mag-
dalen loved much, because much was forgiven.
Great love will spring out of great forgiveness.
*' There is forgiveness with thee, (saith the psalm-
ist,) that thou mayest be feared," No unbeliever
doth truly and experimentally know the truth of
this inference. But so it is, when men "■ fear
the Lord and his goodness," Hos. iii. 5. I
say, then, where pardoning mercy is truly appre-
hended, where faith makes a discovery of it to
the soul, it is endeared to God, and possessed
of the great springs of love, delight, fear, and
reverence. Psalm cxvi. 1 — 7.

4. This notional apprehension of the pardon
of sin, begets no serious thorough hatred and
detestation of sin, nor is prevalent to a relin-
quishment of it ; nay, it rather secretly insinuates
into the soul encouragements to a continuance
in it. It is the nature of it to lessen and exte-
nuate sin, and to support the soul against its con-
victions. So Jude tells us, that some " turn the
grace of God into lasciviousness," ver. 4. and,
says he, '' they are ungodly men ;" let them
profess what they will, they are ungodly men.
But how can they turn the grace of our God into
lasciviousness ? Is grace capable of a conversion
into lust or sin ? Will what was once grace ever
become wantonness ? It is the doctrine, not the
real substance of grace, that is intended. The
doctrine of forgiveness is this grace of God, which
may be thus abused. From hence do men, who
have only a general notion of it, habitually draw
secret encouragements to sin and folly. Paul

PRESUMPTIONS OF FORGIVENESS. 131

also lets us know, that carnal men, coming to a
doctrinal acquaintance with gospel grace, are very-
apt to make such conclusions, Rom. vi. 1. And
it will appear at the last day, how unspeakably
this glorious grace hath been perverted in the
world. It would be well for many if they had
never heard the name of forgiveness. It is other-
wise where this revelation is received indeed in
the sold by believing, Rom. vi. 14. Our being
under grace, under the power of the belief of for-
giveness, is our great preservative from being un-
der the power of sin. Faith of forgiveness is the
principle of gospel obedience, Titus ii. 11, 12.

6. The general notion of forgiveness brings
with it no sweetness, no rest to the soul. Flashes
of joy it may, abiding rest it doth not. The
truth of the doctrine fluctuates to and fro in the
minds of those that have it, but their wills and
affections have no solid delight nor rest by it.
Hence, notwithstanding all that profession which
is made in the world, of forgiveness, most men
ultimately resolve their peace and comfort into
themselves. As their apprehensions are of their
own doing, good or evil, according to their ruling
light, whatever it be ; so, as to peace and rest,
they are secretly tossed up and down. Every
one, in his several ways, pleaseth himself with
what he doth in answer to his own convictions,
and is disquieted as to his state and condition
according as he seems to himself to come short
thereof. To m^akc a full life of content upon
pardon, they know not how to do it. One duty
yields them more true repose than many thoughts
of forgiveness. But faith finds sweetness and
rest in it : being thereby apprehended, it is the

132 NATURE OF GOSPEL FOllGl VENESa.

only harbour of the soul ; it leads a man to God,
as good, to Christ as rest. Fading vanishing joys
do oft-times attend the one ; but solid delight, with
constant obedience, are the fruits only of the other.
6. Those who have the former only, take up
their persuasion on false grounds, though the
thing itself be true; and they cannot but use it to
false ends and purposes, besides its natural and
genuine tendency. For their grounds, they will
be discovered when I come to treat of the true
nature of gospel forgiveness : for the end, it is
used generally only to fill up what is wanting.
Self-righteousness is their dependence, and when
that is too short or too narrow to cover them, they
piece it out by forgiveness. Where conscience
accuses, this must supply the defect. Faith lays
it on its proper foundation, of which afterwards
also; and it useth it to its proper end, namely, to
be the sole and only ground of our acceptance
Avith God. That is the proper use of forgiveness,
fiat all may be of grace ; for when the foundation
is pardon, the whole superstructure must needs be
grace. From what hath been spoken, it is evi-
dent that, notwithstanding the pretences to the
contrary, insinuated in the objection now removed,
it is a great thing to have gospel-forgiveness dis-
covered to a soul in a saving manner.

The true nature of gospel-forgiveness. Its rela-
tion to the goodness, grace, and will of God
— to the blood of Christ — to the -promise of
the gospel. The considerations of faith
about it.

The difficulties that lie in the way of faith's dis-
covery of forgiveness, whence it appears to be a

THE GRACE OF GOD. 133

matter of greater weight and importance, than it
is commonly apprehended to be, have been in-
sisted on in the foregoing discourse. There is yet
remaining another ground of the same truth. Now
this is taken from the nature and greatness of the
thing itself discovered, that is, of forgiveness. To
this end I shall shew what it is, wherein it dOth
consist, what it comprises and relates to, according
to the importance of the second proposition before
laid down. '

I do not in this place take forgiveness, strictly
and precisely, for the act of pardoning ; nor shall
I dispute what that is, and wherein it doth
consist. Consciences that come with sin-entan-
glements to God, know nothing of such disputes.
Nor will this expression, " There is forgiveness
with God," bear any such restriction, as that
it should regard only actual pardon. That which
I have to do, is to inquire into the nature of
that pardon, which poor convinced troubled souls
seek after; and which the scriptures propose to
diem, for their relief and rest. And I shall not
handle this absolutely neither, but in relation to
the truth under consideration ; namely, that it is a
great thing to attain to a true gospel discovery of
forgiveness.

I. As was shewed in the opening of the words,
the forgiveness inquired after hath relation to the
gracious heart of the Father. Two things I under-
stand hereby :

1. The infinite goodness and graciousness of
his nature.

2. The sovereign purpose of his v/ill and grace.
There is considerable in it, the infinite goodness

of his nature. Sin stands in a contrariety to God;

M

134 THE GRACE OF GOD.

it is a rebellion against his sovereignty, an opposi-
tion to his holiness, a provocation to his justice, a
rejection of his yoke, a casting off, what lies in the
sinner, of that dependence which a creature hath
on its Creator. That God, then, should have pity
and compassion on sinners, in every one of whose
sins there is all this evil, and inconceivably more
than we can comprehend, it argues an infinitely
gracious, good, and loving heart and nature in
him ; for God doth nothing but suitably to the
properties of his nature; and from them, all the
acts of his will are the effects of his nature.

Now, whatever God proposes, as an encourage-
ment for sinners to come to him, it is of, or hath a
special influence unto, the forgiveness that is with
him : for nothing can encourage a sinner, as such,
but under this consideration, that it is, or it re-
spects, forgiveness. That this graciousness of God's
nature lies at the head or spring, and is the root from
whence forgiveness grows, is manifest from that
solemn proclamation which he made of old of his
name, and the revelation of his nature therein,
(for God assuredly is what by himself he is called),
*' The Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in goodness and
truth, keeping mercy for thousands, forgiving ini-
quity, and transgression, and sin," Exod. xxxiv.
6, 7. His forgiving iniquity flows from hence,
that in his nature he is merciful, gracious, long-
suffering, abundant in goodness. Were he not
so infinite in all these, it were vain to look for for-
giveness from him. Having made this known to
be his name, and thereby declared his nature, he,
in many places, proposes it as a relief, a refuge
for sinners, an encouragement to come unto him.

THE GRACE OF GOD. 135

and to wait for mercy from him. " They that
know thy name, will put their trust in thee," Psalm
ix. 10. It will encourage them so to do; others
\vave no foundation of their confidence ; but if this
name of God be indeed made known to us by the
Holy Ghost, what can hinder, why we should not
repair to him, and rest upon him? So Isaiah 1. 10.
'* Who is among you that feareth the Lord, that
obeyeth the voice of his servant, that walketh in
darkness and hath no light, let him trust in tlie
name of the Lord, and stay upon his God." Not
only sinners, but sinners in great distress, are here
spoken to. Darkness of state and condition, in
the scripture, denotes every thing of disconsolation
and trouble. To be, then, in darkness, where yet
there is some light, some relief, though darkness
be predominant, is sad and disconsolate ; but nov/,
not only to be, but also to walk, that is, to con-
tinue a course in darkness, and that with no light,
no discovery of help or relief, this seems to be an
overwhelming condition ; yet sinners, in this estate,
are called "to trust in the name of the Lord." I have
shewed before, that nothing but forgiveness, or that
which influences it, and encourages to an expecta-
tion of it, is of any use to a sinner, much more one
in such great distress on account of sin ; yet is such
an one here sent only to the name of the Lord,
wherein his gracious heart and nature is revealed.
That, then, is the very fountain and spring of for-
giveness ; and this is that which John would work
a sense of upon our souls, where he tells us, that
" God is love," I John iv. 8. or one of an infi-
nitely gracious, tender, good, compassionate, lov-
ing nature. Infinite goodness and grace is the
soil wherein forgiveness grows. It is impossible

136 THE GRACE OF GOD.

that this flower should spring from any other root;
unless this be revealed to the soul, forgiveness is
not revealed. To consider pardon, merely as it is
terminated on ourselves, not as it flows from God,
will bring neither profit to us, nor glory to God.

And this also (which is our design in hand) will
make it appear, that this distovery of forgiveness,
whereof we speak, is indeed no common thing, but
a great discovery. Let men come, with a sense of
the guilt of sin, to have deep and serious thoughts
of God, they will find it no such easy and light
matter to have their hearts truly and thoroughly
apprehensive of this loving and gracious nature of
God, in reference to pardon. It is an easy matter
to say so in common, but the soul will not find it
so easy to believe it for itself. What hath been
spoken before, concerning the ingrafted notions
that are in the minds of men, about the justice,
holiness, and severity of God, will here take place.
Though men profess that God is gracious, yet that
aversion which they have to him and communion
with him, abundantly manifests that they do not
believe what they say and profess. If they did,
they could not but delight and trust in him, which
they do not; for " they that know his name will
put their trust in him." So the slothful servant
in the gospel said, " I knew that thou wast
austere," and not for me to deal with ; it may be
he professed otherwise before, but that lay in his
heart when it came to the trial. But this, I say,
is necessary to those to whom this discovery is to
be made; even a spiritual apprehension of the
gracious, loving heart and nature of God. This is
the spring of all that follows; and the fountain
must needs be infinitely sweet, from whence such

THE GRACE OF GOD. 137

streams do flow. He that considers the glorious
fabric of heaven and earth, with the things con-
tained in them, must needs conclude, that they
were the product of " infinite wisdom and power ;'^
nothing less or under them could have brought
forth such an effect. And he that really considers
forgiveness, and looks on it with a spiritual eye,
must conclude, that it comes from infinite good-
ness and grace. And this is that which the hearts
of sinners are exercised about, when they come to
deal for pardon, '' Thou, Lord, art good, and ready
to forgive," Psalm Ixxxvi. 5. " Thou art a God
ready to pardon, gracious and merciful, slow to
anger, and of great kindness," Nehem. ix. 17.
And, " Who is a God like unto thee, that pardon-
eth iniquity? — because he delighteth in mercy,''
Micah vii. 18. And God encourageth them here-
unto, wherever he says, that he forgives sins, and
blots out iniquities, for his own sake, or his name's
sake; that is, he will deal with sinners according
to the goodness of his own gracious nature. So,
Hos. xi. 9. " I will not execute the fierceness of
mine anger, I will not return to destroy Ephraim,
for I am God, and not man." Were there no
more mercy, grace, compassion, to be shewed in
this case, than it is possible should be treasured up
in the heart of man, it would be impossible that
Ephraim should be spared ; but, saith he, " I am
God, and not man;" consider the infinite large-
ness, bounty, and goodness, of the heart of God,
and there is yet hope. When a sinner is in good
earnest seeking after forgiveness, there is nothing
he is more solicitous about, than the heart of God
towards him; nothing that he more labours to
have a discovery of ; there is nothing that sis and

M 2

138 THE GRACE OF GOD.

Satan labour more to hide from bim; this he rolls
in his mind, and exercises his tlioughts about; and
if ever that voice of God, *' Fury is not in me,"
Isa. xxvii. 4. sound in his heart, he is relieved
from his great distresses. And the fear of our
hearts in this matter, our Saviour seems to intend
the prevention, or a removal of, John xvi. 26, 27.
** I say not that I will pray the Father for you, for
the Father himself loveth you." The disciples
had good thoughts of the tender heart and care of
Christ himself, the Mediator, towards them : but
what is the heart of the Father, what acceptance
shall they find with him ? Will Christ pray that
they may find favour with him ? Why, saith he,
as to the love of his heart, there is no need of it ;
"for the Father himself loveth you." If this,
then, belongeth to forgiveness, as whoever hath
sought for it knoweth thajt it doth, it is certainly
no common discovery to have it revealed to us.

To have all the clouds and darkness that are
raised by sin, between us and the throne of God,
dispelled; to have the fire, and storms, and tem-
pests, that are kindled and stirred up about him
by the law, removed ; to have his glorious face
unveiled, and his holy heart laid open, and a view
given of those infinite treasures and stores of good-
ness, mercy, love, and kindness, which have had
an unchangeable habitation therein from all eter-
nity ; to have a discovery of these eternal springs
of forbearance and forgiveness, is that which
none but Christ can accomplish and bring about,
John xvii. 6.

II. This is not all. This eternal ocean, that
is infinitely satisfied v.ith its own fulness and
perfection, doth not naturally yield forth streams

THE GRACE OF GOD. 139

for our refreshment. Mercy and pardon do not
come forth from God, as light doth from the sun,
or water from the sea, by a necessary conse-
quence of their natures, whether they will or not.
It doth not necessarily follow, that any one must
be made partaker of forgiveness, because God is
infinitely gracious : for, may he not do what he
will with his own ? " Who hath given first unto
him, that it should be recompensed unto Kim
again ?" Rom. xi. 35. All the fruits of God's
goodness and grace are in the sole keeping of his
own sovereign will and pleasure. This is his
great glory, Exod. xxxiii. 18, 19. '■' Shew me
thy glory," saith Moses. *' And he said, I will
make all my goodness to pass before thee, and
I will proclaim the name of the Lord before thee ;
and I will be gracious to whom I will be gra-
cious." Upon that proclamation of the name of
God, that he is '' merciful, gracious, long-suf-
fering, abundant in goodness," some might con-
clude, that it could not but be well with all ;
he is such a one, as that men need scarce be
beholden to him for mercy ; nay, saith he, but
this is my great glory, that, " I will be gracious
to whom I will be gracious." There must be an
interposition of a free act of the will of God,
to deal with us according to this his abundant
goodness, or we can have no interest therein.
This I call the purpose of his grace, or the " good
pleasure that he hath purposed in himself," Eph.
i. 9 ; or, as it is termed, ver. 5, 6. " the good
pleasure of his will, that he hath purposed, to
the praise of his glorious grace." — This free and
gracious pleasure of God, or purpose of his will
to act towards sinners according to his own

140 CHRIST PURCHASES FORGIVENESS.

abundant goodness, is another thing that influences
the forgiveness of which we treat. Pardon flows
immediately from a sovereign act of free grace.
This free purpose of God's will and grace, for the
pardoning of sinners, is indeed that which is prin-
cipally intended, when we say, " There is for-
giveness with him ;" that is, he is pleased to for-
give ; and so to do is agreeable to his nature.
Now, the mystery of this grace is deep, it is
eternal, and therefore incomprehensible. Few
there are whose hearts are raised to a contem-
plation of it. Men rest and content themselves
in a general notion of mercy, which will not be
advantageous to their souls ; freed they would
be from punishment, but what it is to be forgiven,
they inquire not. So what they know of it, they
come easily by ; but will find in the issue, it will
stand them in little stead. But these fountains
of God's actings are revealed, that they may be
the fountains of our comforts.

Now, of this purpose of God's grace, there
are several acts^ all of them relating to gospel
forgiveness.

1 . There is his purpose of sending his Son to
be the great means of procuring, of purchasing,
forgiveness. Though God be infinitely and in-
comprehensibly gracious, though he purpose to
exert his grace and goodness towards sinners, yet
he will so do it, do it in such a way, as shall not
be prejudicial to his own holiness and righteous-
ness. His justice must be satisfied, and his holy
indignation against sin made knovvn ; wherefore
he purposeth to send his Son, and hath sent him,
to make way for the exercise of mercy, so as no
way to eclipse the glory of his justice, holiness,

CHRIST PURCHASES FORGIVENESS. 141

and hatred of sin. Better we should all eternally
come short of forgiveness, than that God should
lose any thing of his glory. This we have, Rom.
iii. 25. " God set Him forth to be a propitiation
through faith in his blood, to declare his right-
eousness for the remission of sins that are past."
The remission of sins is the thing aimed at ; but
this must be so brought about, as that therein not
only the mercy, but the righteousness of God may
be declared; and therefore it must be brought
forth by a propitiation, or making of an atone-
ment in the blood of Christ. So John iii. 16.
1 John iv. 9. Rom. v. 8. This, I say, also lies in the
mystery of that forgiveness that is administered in
the gospel ; it comes forth from this eternal purpose
of making way, by the blood of Christ, to the dis-
pensation of pardon : and this greatly heightens
the excellency of this discovery.

Men who have slight thoughts of God, whose
hearts were never awed with his dread or
greatness, who never seriously considered his
purity and holiness, may think it no great mat-
ter that God should pardon sin. But do they
consider the way whereby it was to be brought
about? even by the sending of his only Son, and
that to die, as we shall see afterwards. Neither
was there any other way whereby it might be
done. Let us now lay aside common thoughts,
assent upon reports and traditions, and rightly
weigh this matter ; doubtless we shall find it to
be a great thing, that forgiveness should be so
with God, as to be made out unto us, (we know
somewhat what we are,) by sending his only Son
to die. Oh how little is this really believed, even
by those who make a profession of it ! and what

142 CHRIST PURCHASES FORGIVENESS.

mean thoughts are entertained about it, when
men seek for pardon ! In-niunity from punish-
ment is the utmost that lies in the aims and
desires of most, and is all that they are exer-
cised in the consideration of, when they deal with
God about sin. Such men think, and will do so,
that we have an easy task in hand, namely to
prove that there is forgiveness in God ; but this
ease lies in their own ignorance and darkness.
If ever they come to search after it indeed, to
inquire into the nature, reasons, causes, fountain,
and springs of it, they will be able to give another
account of these things. Christ is the centre of
the mystery of the gospel, and forgiveness is laid
up in the heart of Cinist, from the love of the
Father; in him are all the treasures of it hid.
And surely it is no small thing to have the heart
of Christ revealed unto us. When believers deal
about pardon, their faith exercises itself about
this, that God, with whom the soul hath to do
/lath sent the Lord Christ to die, for this end, that
it may be freely given out. General notions ol
impunity they dwell not on, they pass not for ;
they have a closer converse with God, than to be
satisfied with such thoughts. They inquire into
the graciousness of his nature, and the good plea-
sure of his will, the purpose of his grace ; they
ponder, and look into the mystery of his wisdom,
and love in sending his Son. If these springs
be not clear unto them, the streams will yiek.
them but little refreshment. It is not enough
that we seek afier salvation, but we are to inquire
and search diligently, into the nature and manner
of it. These are the things that the '* angels
desire to bow down and look into/' 1 Pet. i.

CHRIST PURCHASES FORGIVENESS. 143

11 — 13. And some think, if they have got a
form of words about them, they have obtained a
sufficient comprehension of them. It is, doubt-
less, one reason why many, who truly believe, do
yet so fluctuate about forgiveness all their days,
that they never exercised faith to look into the
springs of it, its eternal fountains, but have merely
dwelt on actual pardon. However, I say, these
things lie utterly out of the consideration of the
common pretenders to an acquaintance with the
truth we have in hand.

2. There is another sovereign act of God's will
to be considered in this matter : and that is, his
eternal designation of the persons who shall be
made partakers of this mercy. He hath not left
this thing to hazard and uncertainties, that it
should, as it were, be unknown to him who
should be pardoned, and who not. Nay, none
ever are made partakers of forgiveness, but those
whom he hath eternally and graciously designed
thereunto. So the apostle declares it, Eph. i. 5 — 7.
The rise is his eternal predestination ; the end, the
glory of his grace; the means, redemption in the
blood of Christ ; the thing itself ,*forgiveness of sins.
None ever are or can be riiade partakers thereof,
but by virtue of this act of God's will and grace ;
which thereupon hath a peculiar influence into it,
and is to be respected in the consideration of it.
I know this may be abused by pride, profaneness,
and unbelief; and so may the whole work of
God's grace ; and so it is, even the blood of
Christ, in an especial manner ; but, in its proper
place and use, it hath a signal influence as to
the glory of God, and the consolation of the souls
of men.

144 THE PROPITIATION OF CHRIST.

There are also other acts of this purpose of
God's grace, as of giving sinners to Christ, aiul
giving sinners an interest in Christ, which I shall
not insist upon, because the nature of them is
sufficiently discovered in that one explained
already.

III. Forgiveness hath respect to the propitiation
made in and by the blood of Christ, the Son of
God : this was declared in the opening of the
words. Indeed here lies the knot and centre of
gospel forgiveness: it flows from the cross, and
springs out of the grave of Christ.

Thus Ehhu describes it, " God is gracious to
him, and saith. Deliver him from going down to
the pit, I have found a ransom," Job xxxiii. 9A,
The whole of what is aimed at lies in these words :

1. There is God's gracious and merciful heart
towards a sinner: " He is gracious unto him."

2. There is actual forgiveness itself, of which we
shall treat afterwards : " He saith. Deliver him
from going down to the pit." And 3. There is the
centre of the whole, wherein God's gracious heart,
and actual pardon, do meet; and that is, the ran-
som, the propitiation or atonement, that is in the
blood of Christ, of which we speak, " I have
tbund a ransom."

The same is expressed, " My righteous servant
shall justify many, for he shall bear their iniqui-
ties," Isa. liii. 11. Of the justification of sinners,
absolution, or pardon, is the first part. This
ariseth from Christ's bearing their iniquities :
therein he " finished the transgression, made an
end of sin, and made reconciliation for iniquity,"
Dan. ix. 24. Even all the sacrifices, and so, con-
sequently, the whole worship of the Old Testa-

THE PROPITIATION OF CHRIST. 145

ment, evinced this relation between forgiveness
and blood-shedding; whence the apostle con-
cludes, that without " shedding of blood there is
no remission," Heb. ix. 22. that is, all pardon
ariseth from blood-shedding, even of the blood of
the Son of God. So that we are said, in him, to
have " redemption, even the forgiveness of sins,"
Eph. i. 7. Our redemption in his blood, is our
forgiveness; not that we are all actually pardoned
in the blood of his cross ; for, thereunto must be
added, gospel forgiveness, of which afterwards ; but
thereby it is procured, the grant of pardon is
therein sealed, and security given, that it shall, in
due time, be made to us. To which purpose is
that discourse of the apostle, Rom. iii. 24, 25, 26.
The work there mentioned, proceeds from grace,
is managed to the interest of righteousness, is
carried on by the blood of Christ, and issues in
forgiveness. Now, the blood of Christ relates
variously to the pardon of sin.

1. Pardon is purchased and procured by it.
Our redemption is our forgiveness, as the cause
contains the effect. No soul is pardoned, but with
respect to the blood of Christ, as the procuring
cause of that pardon. Hence, he is said to " have
washed us in his blood," Rev. i. 5. '' in himself,
to have purged our sins," Heb. i. 3. by " one
offering, to have taken away sin, and for ever to
have perfected them that are sanctified," Heb. x. 14.
to be the '' ransom and propitiation" of our sins,
1 John ii. 2. to have made " an end of sin," Dan.
ix. 24. and to have '' made reconciliation for the
sins of his people," Heb. ii. 17. God hath en-
closed his rich stores of pardon and mercy in the
blood of Jesus Christ.

146 THE PROPITIATION OF CHRIST.

2. Because, in his blood, the promise of pardon
is ratified and confirmed, so that nothing is want-
ing to our complete forgiveness, but our pleading
the promise by faith in him. " All the promises
of God are in him, yea, in him, amen," 2 Cor. i. 20.
that is, faithfully and irrecoverably and immutably
established. And therefore the apostle having told
us, that this is the covenant of God, that he
'* would be merciful to our sins and iniquities,''
Heb. viii. 12. he informs us, that, in the under-
taking of Christ, this covenant is become a testa-
ment, chap. ix. 15, 16, 17. so ratified in his blood,
that mercy and forgiveness of sin is irrevocably
confirmed to us therein.

3. Because he hath in his own person, as the
Head of the church, received an acquitment for the
whole body. His personal discharge upon the
accomplishment of his work, was a pledge of the
discharge which was in due time to be given to his
whole mystical body. Peter tells us, Acts ii. 24.
that it was impossible he should be detained by
death: and why so? because, death being penally
inflicted on him, when he had paid the debt, he
was legally to be acquitted, Nov/, for whom, and
in whose name and stead, he suffered ; for them, and
in their name and stead, he received his acquitment.

4. Because, upon his death, God the Father
hath committed to him the whole management of
the business of forgiveness, " He (now) gives re-
pentance and forgiveness of sins," Acts v, 31. It
is Christ that forgives us. Col. iii. 13. All for-
giveness is now at his disposal, and he pardoneth
whom he will : even all that are given to him of
the Father, not casting out any that come to God
bv him. He is intrusted with all the stores of his

THE mOPITIATION OF CHRIST. 147

Father's purpose, and his own purchase; and
tlience tells us, that *' all things that the Father
hath are his," John xvi. 15.

In all tliese respects doth forgiveness relate to
the blood of Christ. Mercy, pardon, and grace,
could find no other way to issue forth from the
heart of the P'ather, but by the heart's blood of
the Son, and so do they stream to the heart of the
sinner.

Two things are principally to be considered in
the respect that forgiveness hath to the blood of
Christ. 1. The way of its procurement; 2. The
way of its administration by him. The first is
deep, mysterious, dreadful. It was by his blood,
the blood of the cross, the travail of his soul ; his
undergoing wrath and curse. The other is gra-
cious, merciful, and tender; whence so many
things are spoken of his mercifulness and faith-
fulness, to encourage us to expect forgiveness
from him.

This also adds to the mysterious depths of for-
giveness, and makes its discovery a great matter.
The soul that looks after it in earnest, must con-
sider what it cost. How light do most men make
of pardon ! What an easy thing is it to be ac-
(piainted with it ! And no very hard matter to
obtain it. But to hold communion with God In
the blood of his Son, is a thing of another nature
than IS once dreamed of by many, who think they
know well enough what it is to be pardoned.
" God be merciful," is a common saying; and as
common to desire he would be so " for Christ's
sake." Poor creatures are cast into the mould of
such expressions, who know neither God, nor
mercy, nor Christ, nor any thing of th&mystery of

148 THE PROMISE Of THE GOSPEL.

the gospel. Others look on the outside of the
cross: to see into the mystery of the love of the
Father, working in the blood of the Mediator ; to
consider, by faith, the great transaction of divine
wisdom, justice, and mercy therein, how few
attain to it! To come to God, by Christ, for for-
giveness, and therein to behold the law issuing all
its threats and curses in his blood, and losing its
sting, putting an end to its obligation to punish-
ment ; in the cross to see all sins gathered up in
the hands of God's justice, and made to meet on
the Mediator; and eternal love springing forth
triumphantly from his blood, flourishing into par-
don, grace, mercy, forgiveness — this the heart of a
sinner can be enlarged to only by the Spirit of
God.

IV. There is, in forgiveness, free discharge, or
pardon, according to the tenor of the gospel ; and
this may be considered two ways. 1. As it lies in
the promise itself; and so it is God's gracious
declaration of pardon to sinners, by the blood of
Christ; his covenant to that end and purpose;
which is variously proposed, according as he knew
was needful for all the ends and purposes of in-
generating faith, and communicating that conso-
lation which he intends therein. This is the law
of his grace, the declaration of the mystery of his
love, before insisted on. 2. There is the brino-ins:
home and application of all this mercy to the soul
of a sinner by the Holy Ghost ; wherein we are
" freely forgiven all our trespasses," Col. ii. 13.

Gospel forgiveness, I say, respects all these
things, these principles have all an influence into
it. And that which makes this more evident,
wherewith I shall close this consideration of the

THE PROMISE OF THE GOSPEL. 149

nature of it, is, that faith, in its application of
itself to God, about and for forgiveness, doth dis-
tinctly apply itself to, and close with, sometimes
one of these severally and singly, sometimes
another, and sometimes jointly takes in conside-
ration all of them expressly. Not that at any
time it fixes on any or either of them, exclusively
of the others ; but that eminently it finds some
special encouragement at some season, and some
peculiar attraction from some one of them, more
than from the rest; and then that proves an inlet,
a door of entrance, to the treasures that are laid
up in the rest of them. Let us go over the severals
by instances.

1. Sometimes faith fixes upon the name and
infinite goodness of the nature ^of God, and draws
out forgiveness from thence. So doth the psalmist,
" Thou, Lord, art good, and ready to forgive,"
Psalm ixxxvi. 5. He rolls himself, in the pursuit
and expectation of pardon, on the infinite goodness
of the nature of God. So Nehem. ix. 17. "Thou
art a God of pardons, or ready to forgive ; of an
infinite, gracious, loving nature; not severe and
wrathful:" and this is that which we are encou-
raged to, " to stay on the name of God," Isa. 1. 10.
as in innumerable other places.

And thus faith oftentimes finds a peculiar sweet-
ness and encouragement in and from the conside-
ration of God's gracious nature. Sometimes this
is the first thing it fixes on, and sometimes the last
it rests in ; and oftentimes it makes a stay here,
when it is driven from all other holds. Faith can
say, However it be, yet God is gracious ; and at
least make that conclusion which we have from it,
" God is gracious and merciful, who knoweth but

150 THE VIEW OF FAITH.

he will return/' Joel ii. 13, 14. And when faith
hath well laid hold on this consideration, it will
not easily be driven from its expectation of relief
and forgiveness, even from hence.

2. Sometimes the soul, by faith, addresses itself
in a peculiar manner to the sovereignty of God's
will ; whereby he is gracious to whom he will be
gracious, and merciful to whom he will be merci-
ful, which, as was shewed, is another considerable
spring or principle of forgiveness. This way David's
faith steered him in his great strait and perplexity,
" If I shall find favour in the eyes of the Lord, he
will bring me again ; but if he thus say, I have no
delight in thee, behold here am T, let him do unto
me as seemeth good unto him !" 2 Sam. xv. 25, 26.
That which he hath in consideration, is. Whether
God hath any delight in him, or not? that is,
Whether God would graciously remit and pardon
the great sin, against which, at that time, he
manifested his indignation. Here he lays himself
down before the sovereign grace of God, and waits
patiently the discovery of the free act of his will
concerning him ; and at this door, as it were, enters
into the consideration of those other springs of
pardon, which faith inquires after, and closes with.
This, sometimes, is all the cloud that appears to a
distressed soul, which, after a while, fills the
heavens, by the addition of the other considera-
tions mentioned, and yields plentifully refreshing
showers. And this condition is a sin-entangled
soul oft-times reduced to, in looking out for relief;
it can discover nothing but this, that God is able,
and can, if he graciously please, relieve and acquit
him. All other support, or springs of relief, are
shut up, or hid from him. The springs, indeed,

THE VIEW OF FAITH. 151

may be nigh, as that was to Hagar ; but their eyes
are withheld, that they cannot see them. Where-
fore, they cast themselves on God's sovereign
pleasure, and say with Job, ** Though he slay us,
we will put our trust in him ;" we will not let him
go. In ourselves we are lost, that is unquestion-
able; how the Lord will deal with us, we know
riot ; we see not our signs and tokens any more ;
evidences of God's grace in us, or of his love and
favour to us, are all out of sight. To a present
special interest in Christ, we are strangers ; and we
lie every moment at the door of eternity ; what
course shall we take? what way shall we proceed?
If we abide at a distance from God, we shall as-
suredly perish: who ever hardened himself against
him, and prospered ? Nor is there the least relief
to be had, but from and by him ; for who can for-
give sins but God ? We will then bring our guilty
souls into his presence, and attend the pleasure of
his grace ; what he speaks concerning us we will
willingly submit to. And this sometimes proves
an anchor to a tossed soul ; which, though it gives
it not rest and peace, yet it saves it from the rock
of despair. Here it abides, until light more and
more breaks forth upon it.

3. Faith, dealing about forgiveness, doth com-
monly eye, in a peculiar manner, its relation to
the mediation and blood of Christ. So the apos-
tle directs, 1 John ii. 2. ^' If any man sin, we
have an Advocate with the Father, Jesus Christ
the righteous ; and he is the propitiation for our
sins." If any one hath sinned, and is in depths
and entanglements about it, what course shall
he take ? how shall he proceed to obtain de-
liverance ? why, he must apply unto God for

152 THE VIEW OF FAITH.

pardon. But what shall he rely upon to encourage
him in so doing? Saith the apof.tle, Consider,
by faith, the atonement and propitiation made
for sin by the blood of Christ ; and that he is
still pursuing the work of love, to the suing out
of pardon for us, and rest thy soul thereon. This
1 say, most commonly is that which faith, in the
first place, immediately fixes on.

4. Faith eyes actual pardon. So God pro-
poses it as a motive to further believing, Isaiah
xliv. 22. " I have blotted out, as a thick cloud,
thy transgressions, and, as a cloud, thy sins ;
return unto me, for I have redeemed thee."
Actual pardon of sin is proposed to faith, as an
encouragement unto a full returning to God
in all things, 2 Sam. xxiii. 5. And the like may
be said of all the other particulars v^iich we have
insisted on. There is not any of them, but will
yield peculiar relief to a soul dealing with God
i^bout forgiveness, as having some one special
concern or other of forgiveness inwrapped in
them. Only, as 1 said, they do it not exclusively,
but are the special doors whereby believing enters
into the whole. And these things must be spo-
ken about afterwards.

Let us now take along with us the end for
which all these considerations have been insisted
on. It is to manifest, that a real discovery of
gospel-forgiveness, is a matter of greater conse-
quence and importance than at first proposal (it
may be) it appeared unto some to be. Who is
not in hopes, in expectation of pardon ? who
thinks not that he knows well enough, at least
what it is, if he might but obtain it ? But men
may have general thoughts of impunity, and yet

FORGIVENESS REVEALED TO FAITH. 153

be far enough from any saving acquaintance with
gospel mercy.

Forgiveness discovered, or revealed only to Faith.
Reasons thereof.

For a close of this discourse, I shall only add
what is included in that proposition, which is the
foundation of the whole, namely, '^ That this dis-
covery of forgiveness is, and can be made to faith
alone." The nature of it is such, as that nothing
else can discover it, or receive it. No reasonings,
no inquiries of the heart of man, can reach unto
it. That guess or glimpse which the heathens
had of old, of somewhat so called, and which
false worshippers have at present, is not the for-
giveness we insist upon, but a mere imagination
of their own hearts.

This the apostle informs us, Rom. i. 17. The
^' righteousness of God is," in the gospel, " re-
vealed from faith to faith." Nothing but faith
hath any thing to do with it. It is that " right-
eousness of God" whereof he speaks, that con-
sists in the forgiveness of sins by the blood of
Christ, declared in the gospel. And this is re-
vealed from the faith of God in the promise, to
the faith of the believer ; to him that mixes the
promise with faith. And again, more fully, " Eye
hath not seen, nor ear heard, neither have entered
into the heart of man, the things which God hath
prepared for them that love him." 1 Cor. ii. 9.
The v/ays v/hereby we may come to the know-
ledge of any thing, are by the seeing of the eye,
or the hearing of the ear, or the reasonings and
meditations of the heart : but now, none of these
will reach to the matter m hand ; by none of

154 FORGIVENESS REVEALED TO FAITH.

these ways can we come to an acquaintance with
the things of the gospel, that are prepared for us
in Christ. How then shall we obtain the know-
ledge of them ? this he declares, ver. 10. '•' God
hath revealed them unto us by his Spirit." Now
it is faith only that receives the revelations of the
Spirit ; nothing else hath to do with them.

To give evidence hereunto, we may consider,
that this great mystery,

I. Is too deep.

II. Is too gTeat, for any thing else to discover.

III. That nothing else "but faith is suited to the
making of this discovery.

I. It is too deep and too mysterious to be
fathomed and reached by any thing else. Rea-
son's line is too short to fathom the depths of
the Father's love, of the blood of the Son, and
the promises of the gospel built thereon, wherein
forgiveness dwells. Men cannot, by their rational
considerations, launch out into these deeps, nor
draw water by them from these wells of salvation.

Reason stands by, amazed, and cries, How
can these things be ? It can but gather cockle-
shells, like him of old, at tlie shore of this ocean :
a few criticisms upon the outward letter ; and
so bring an evil report upon the land, as did
the spies. All it can do is but to hinder ftiith
from venturing into it; crying, Spare thyself,
this attempt is vain, these things are impos-
sible. It is among the things that faith put off,
and lays aside, when it engages the soul in
this great work. This, then, that it may come
to a discovery of forgiveness, causes the soul to
deny itself, and all its own reasonings, and to
give up itself to an infinite fulness of goodness

FORGIVENESS RIiVEALED TO FAITH. 155

and truth. Thoiif^li it cannot {^o to the bottom
of these depths, yet it enters into them, and finds
rest in them. Nothing but faith is suited to rest,
to satiate, and content itself, in mysterious, bot-
tomless, unsearchable depths. Being a soul-
emptying, a reason-denying grace, the more it
meets with beyond its search and reach, the more
satisfaction it finds. This is that vvhich I looked
for, saith faith, even for that which is infinite and
unsearchable ; for I know that there is abun-
dantly more beyond me, that I do not compre-
hend, than what I have attained unto ; I know
that nothing else will do good to the soul. . Now,
this is that which really puzzles and overwhelms
reason, rendering it useless. What it cannot
compass, it will neglect or despise. It is either
amazed and confounded, and dazzled, like weak
eyes at too great a light ; or, fortifying itself by
inbred pride and obstinacy, it concludes, that
this preaching of the cross, of forgiveness from
the love of God, by the blood of Christ, is plain
folly, a thing not for a wise m.an to take notice
of, or to trouble himself about ; so it appeared
to the vv'ise Greeks of old, 1 Cor. i. 23. Hence,
when a soul is brought under the power of a real
conviction of sin, so as that he would anxiously
be freed from the galling entanglements of it, it is
then the hardest thing in the world to persuade
such a soul of this forgiveness. Any thing ap-
pears more rational to it ; any self-righteousness
in this world, any purgatory hereafter.

The greatest part of the world of convinced
persons have forsaken forgiveness on this account ;
masses, penances, merits, have appeared more
eligible ; yea, men who have no other desire but

156 FORGIVENESS REVEALED TO FAITH.

to be forgiven, do choose to close with any thing
rather than forgiveness. If men escape these
rocks, and resolve that nothing but pardon will
relieve them, yet it is impossible for them to receive
it in the truth and power of it, if not enabled by
faith theremito. I speak not of men who take it
up by hearsay, as a common report, but of those
souls who find themselves really concerned to look
after it; when they know it is their sole concern, all
their hope and relief; when they know that they
must perish everlastingly without it; and when it
is declared to them in the words of truth and
soberness, yet they cannot receive it. V/hat is the
reason of it ? what staves off these hungry crea-
tures from their proper food? Why, they have
nothing to lead them into the mysterious depths of
eternal love, of the blood of Christ, and promises
of the gospel. How may we see poor diseased
souls standing every day at the side of this pool,
and yet not once venture themselves into it all
their days.

II. It is too great for any thing else to discover.
Forgiveness is a thing chosen out of God from all
eternity, to exalt and magnify the glory of his
grace ; and it will be made appear to all the world,
at the day of judgment, to have been a great
thing. When the soul comes in any measure to
be made sensible of it, it finds it so great, so ex-
cellent and astonishing, that it sinks under the
thoughts of it. It hath dimensions, a length,
breadth, depth, and height, that no line of the
rational soul can take or measure. There is ex-
ceeding greatness in it, Eph. i. 19. That is a great
work which we have prescribed, Eph. iii. 19. even
" tj know the love of Christ that passeth know-

DISCOVERY OF FORGIVENESS. 157

ledge." Here, I suppose, reason will confess itself
at a stand, and an issue; to know that which
passeth knowledge, is none of its works. It cannot
be known, saith reason, and so ends the matter.

III. But this is faith's proper work ; even to
know that which passeth knowledge. To know
that, in its power, virtue, sweetness, and efficacy,
which cannot be thoroughly known in its nature
and excellency ; to have, by believing, all the ends
of a full comprehension of that which cannot
be fully comprehended. Hence, Heb. xi. 1 . it is
said to be the subsistence " of things not seen,"
though in themselves absent, yet faith gives them
a present subsistence in Ihe soul. So it knows
things that pass knowledge ; by mixing itself with
them, it draws out, and communicates their benefit
to the soul. From all which is evident, what in
the third place was proposed, of faith's being only
suited to be the means of this discovery, so that I
shall not need farther to insist thereon.

Discovery of forgiveness in God a great support
to sin-entangled souls. Particular assurance
attainable.

There yet remains a brief confirmation of the
position at first laid down, and thus cleared, before
I come to the improvement of the words especially
aimed at. I say, then, this discovery of forgive-
ness in God, is a great support for a sin-entangled
soul, although it hath no special persuasion of its
own particular interest therein. Somewhat is sup-
posed in this assertion, and somewhat affirmed.

I. It is supposed, that there may be a gracious
persuasion and assurance of faith in a man, con-
cerning his own particular interest in forgiveness.

o

158 DISCOVERY OF FORGIVENESS.

A man may, many do, believe it for themselves j
so as not only to have the benefit of it, but the
comfort also. Generally all the saints mentioned
in scripture had this assurance, unless it were in
the case of depths, distresses, and desertions, such
as that in this psalm. David expresses his con-
fidence of the love and favour of God to his own
soul hundreds of times ; Paul doth the same for
himself, " Christ loved me, and gave himself for
ME," Gal. ii. 20. " There is laid up for me a crown
of righteousness, which God, the righteous Judge,
shall give me at that day," 2 Tim. iv. 8. And that
this boasting in the Lord and his grace, was net an
enclosure to himself, he shews, Rom. viii. 38, 39.

Nothing can be more vain, than what is usually
pleaded, to remove this sheet-anchor of the saint's
consolation ; namely, that no man's particular
name is in the promise : it is not said to this or that
man by name, that his sins are forgiven him : — but
the matter is far otherwise. To think that it is
necessary that the names whereby we are known
among ourselves, and are distinguished here one
from another, should be written in the promise, that
we may believe in particular every one for himself,
is a fond conceit; the new name of every child of
God is in the promise ; and believing makes it very
legible to him. Yea, we find by experience that
there is no need of argumentation in this case. The
soul, by a direct act of faith, believes its own for-
giveness, without making inferences, or gathering
conclusions ; and may do so, upon the proposition
of it to be believed in the promise. But I v/ill not
digress from my work in hand ; and therefore shall
only observe one or tv/o things upon the supposi-
tion laid down.

ASSURANCE OF FORGIVENESS. 159

1. It IS the duty of every believer, to labour
after an assurance of a personal interest in forgive-
ness; and to be diligent in the cherishing and pre-
servation of it when it is attained. The apostle
exhorts us all to it, " Let us draw near, in full
assurance of faith," Heb. x. 22. that is, of our
acceptance with God, through forgiveness in the
blood of Jesus. This he plainly discourses of.
And this principle of our faith and confidence, he
would have us to hold fast unto the end, chap,
iii. 14. It is no small evil in believers not to be
pressing after perfection in believing and obedience.
Oft-times some sinful indulgence to self, or the
world, or sloth, is the cause of it. Hence few
come up to gospel assurance. But yet most of
our privileges, and all our comforts, depend on
this one thing. A little, by the way, to encourage
to this duty, I shall desire you to consider both
whence this assurance is produced, and what it
doth produce ; what it is the fruit of, and v/hat
fruit it bears.

I. It is in general the product of a more plenti-
ful communication of the Spirit than ordinary, as
to a sense and participation of the choice fruits of
the death of Christ, procured for those who are
justified by their acceptance of the atonement.

It flourished not without his sealing, witnessing,
establishing, and shedding abroad the love of God
in our hearts. See Rom. v. 2 — 5. And what
believer ought not to long for, and press after, the
enjoyment of these things ? Nay, to read of these
things in the gospel, not experiencing them in
our own hearts, and yet to sit down quietly on
this side of them, without continual pressing after
them, is to despise the blood of Christ, the Spirit

160 ASSURANCE OF FORGIVENESS.

of grace, and the whole work of God's love. If
there are no such things, the gospel is not true; if
there are, and we press not after them, we are de-
spisers of the gospel. Surely he hath not the
Spirit, who would not have more of him, all of
him that is promised by Christ. These things are
the hundred-fold that Christ hath left us in the
world, to counterpoise our sorrows, troubles, and
losses ; and shall we be so foolish as to neglect
our only abiding riches and treasures? In parti-
cular, it is the product of an exercised, vigorous,
active faith ; that our faith should be such, always
in every state and condition, I suppose it our duty
to endeavour. Not only our comforts, but our
obedience also depends upon it. The more faith,
that is true, and of the right kind, the more obe-
dience. For all our obedience is the obedience
of faith.

The fruits of this assurance are the choicest
actings of our souls towards God ; as love, delight,
rejoicing in the Lord, peace, joy, and consolation
in ourselves, readiness to do, or suffer, cheerful-
ness in so doing. If they grow not from this
root, yet their flourishing wholly depends upon it.
So that surely it is the duty of every believer to
break through all difficulties in pressing after this
particular assurance. The objections that persons
raise against themselves, in this case, may be
afterwards considered.

2. In ordinary dispensations of God towards us^
and dealings with us, it is mostly by our own negli-
gence and sloth that we come short of this assur-
ance. It is true, it depends in a peculiar manner
on the sovereignty of God ; he is as absolute in
giving peace to believers, as in giving grace tc

ASSURANCE OF FORGIVENESS. 161

sinners. This takes place, and may be proposed
as a relief, in times of trial and distress: he
createth light, and causeth darkness, as he pleaseth.
But yet, considering what promises are made to
ns, what encouragements are given us, what
love and tenderness there is in God to receive us,
I cannot but conclude, that ordinarily the cause
of our coming short of this assurance, is where 1
have fixed it. And this is the first thing that is
supposed in the foregoing assertion.

II. It is supposed that there is, or may be, a
saving persuasion or discovery of forgiveness m
God, where there is no assurance of any particular
interest therein ; or that our own sins in particular
are pardoned. This is that which hath a promise
of gracious acceptance with God, and is therefore
saving, " Who is among you that feareth the Lord,
and obeyeth the voice of "his servant, that walketh
in darkness, and hath no light ? let him trust in
the name of the Lord, and stay upon his God,"
Isa. 1. 10. Here is the fear of the Lord and obe-
dience, with a blessed encouragement to rest in
God and his all-sufficiency, yet no assurance, nor
lio-jit, but darkness, and that walked in, or con-
tinued in, for a long season. For he cannot walk
in darkness, meet with nothing but darkness,
without any beam or ray of light, as the words
s'o-nify who is persuaded of the love of God m the
pardon of his sins. And yet the faith of such air
one, and his obedience springing from it, have this
gracious promise of acceptance with God. And
innumerable testimonies to this purpose might be
produced, and instances in great plenty. I shall
only tender a little evidence to it, in one observa-
tion concerning the nature of faith, and one more,

o2

162 ASSURANCE OF FORGIVENESS.

about the proposal of the thing to be believed, or
forgiveness.

1. Faith is called, and is, a "cleaving unto the
Lord," Deut. iv. 4. " Ye that did cleave, (or
adhere) unto the Lord :" that is, who did believe.
Josh, xxiii. 8. " cleave (or adhere) unto the Lord
your God." The same word is used also in the
New Testament, Acts xi. 23. " He exhorted
them, that with purpose of heart they would
cleave unto the Lord," or continue stedfast in
believing. It is also often expressed by trusting
in the Lord, rolling our burden, or casting our
care upon him, by committing ourselves, or our
ways, to him. Now, all this goes no further than
the soul's resignation of itself to God, to be
dealt with by him according to the tenor of the
covenant of grace, ratified in the blood of Christ.
This a soul cannot do, without a discovery of
forgiveness in God ; but this a soul may do,
without a special assurance of his own interest
therein. This faith, that thus adheres to God,
that cleaves to him, will carry men to conclude,
that it is their duty, and their wisdom, to give up
the disposal of their souls unto God, and to cleave
and adhere unto him as revealed in Christ,
waitmg the pleasure of his will. It enables them
to make Christ their choice ; and will carry men
to heaven safely, though it may be, at some
seasons, not very comfortably.

2. The revelation and discovery of forgiveness,
that is made in the gospel, evidences the same
truth. The first proposal of it, or concerning it,
IS not to any man, that his sins are forgiven. No
but it is only that there is redemption and for-
giveness of sins in Christ. So the apostle lays

ASSURANCE OF FORGIVENESS. 163

it down, Acts xiii. 38, 39. Be it known to you,
therefore, men and brethren, that through this
man is preached unto you the forgiveness of sins,
and by him all that believe are justified from all
things, from, which they could not be justified by
the law of Moses." AH this may be believed,
without a man's assurance of his own personal
interest in the things mentioned. Now, where
they are believed with the faith the gospel re-
quires, that faith is saving, and the root of gos-
pel, acceptable obedience. The ransom, I say,
the atonement by Christ, the fulness of the re-
demption that is in him, and so forgiveness in
his blood for believers, from the good-will, grace,
and love of the Father, is the first gospel dis-
covery that a sinner, in a saving manner, closes
with. Particular assurance arises, or may arise,
afterwards ; and this also is supposed in the
assertion.

That which is affirmed, is, that a discovery of
forgiveness in God, without any particular assu-
rance of personal interest therein, is a great sup-
port to a sin-entangled soul. And let no man
despise the day of this small thing, small in the
eyes of some, and those good men also, as if it
did not deserve the name of faith. Now, as hath
been m.ade to appear, this discovery of forgive-
ness is the soul's persuasion, on gospel grounds,
that however it be with him, and whatever his
state and condition be, or is likely to be, yet that
God in his own nature is infinitely gracious, and
that he hath determined, in a sovereign act of
his will from eternity, to be gracious to sinners ;
and that he hath made v/ay for the administra-
tion of forgivenerss by the blood of his Son,

164 ASSURANCE OF FORGIVENESS.

according as he hath abundantly manifested, and
declared in the promises of the gospel. However
it be with me, yet thus it is with God ; there is
forgiveness with him. This is the first thing that
a soul in its depths riseth up to. And it is a sup-
port for it ; enabling it to perform all present
duties, until consolation come from above.

Thus it hath been to and with the saints of
old, Hos. xiv. 3. " Asshur shall not save us, we
will not ride upon horses, neither will we say any
more to the work of our hands, Ye are our gods :
for in thee the fatherless findeth mercy." A
solemn renunciation we have of all other helps,
reliefs, or assistances, civil or religious, that are
not God's. Therein, a solemn resolution in their
great distress, of cleaving unto God alone ; both
which are great and blessed effects of faith.
What is the foundation of this blessed resolution ?
namely, that proposition, *' In thee the fatherless
findeth mercy ;" that is, there is forgiveness
with thee for helpless sinners. This lifted up
their hearts in their depths, and supported them
in waiting, unto the receiving of the blessed pro-
mises of mercy, pardon, grace, and holiness,
which ensue in the next verses. Until they cam.e
home unto them in their efficacy and effects, they
made a life on this, *' In thee the fatherless find-
eth mercy."

The state and condition of things seem to lie
yet lower in that proposal we have, '' Rend your
hearts, and not your garments, and turn unto the
Lord your God; for he is gracious and merciful,
slow to anger, and of great kindness, and repenteth
him of the evil; who knoweth if he will turn, and
repent, and leave a blessing?" Joel ii. 13, 14.

ASSURANCE OF FORGIVENESS. 165

That which is proposed to the faith of those here
spoken to, is, that the Lord is gracious and merci-
ful; that there is forgiveness in him. The duty
they are provoked to hereupon is gospel repent-
ance. The assent to the proposition demanded, as
to their own interest, amounts but to this, " Who
knows but that the Lord may return and leave a
blessing, or deal with us according to the manifes-
tations he hath made of himself, that he is merci-
ful and gracious?" This is far enough from any
comfortable persuasion of a particular interest ni
that grace, mercy, or pardon. But yet, saith the
prophet, Come but thus far, and here is a firm
foundation of dealing with God about further dis-
coveries of himself, in a way of grace and mercy.
When a soul sees but so much in God, as to con-
clude, Well, who knoweth but he may return, and
have mercv upon me also? it will support him,
and give hiin an entrance into further light.

The church, in the Lamentations, gives a sad
account of her state and condition in this matter.
For she maketh that hard conclusion against her-
self, chap. iii. 18. " My strength and my hope is
perished from the Lord. And when I cry and
shout, he shutteth out my prayer," ver. 8. So far is
she from a comfortable persuasion of a particular
interest in mercy and acceptance, that under her
pressures, and in her temptations, she is ready
positively to determine on the other side, namely,
that she is rejected and cast off for ever. What
course then shall she take? Shall she give over
waiting on God, and say there is no hope? No,
saith she, I will not take that way; for, ver. 26.
" It is good that a man should both hope, and
quietly wait, for the salvation of God." But yet

166 ASSURANCE OF FORGIVENESS.

there seems small encouragement for her so to do,
if things be with her as was expressed : things
indeed, saith she, are very sad with me, " My soul
hath them still in remembrance, and is bowed
down in me ;" ver. 20. but yet, somewhat " I recall
fo mind, and therefore have I hope," ver. 21. '^ It
is of the Lord's mercies that we are not consumed,
because his compassions fail not." ver. 22 There is
mercy and never-failing compassion in God; so that
though my own present condition be full of dark-
ness, and I see no deliverance ; yet I purpose still
to abide waiting on him : Who knows what those
infinite stores and treasures of mercy and relief
that are with him may at length afford unto me ?
And many instances of the like kind may be
added.

We may observe, by the way, how far this re-
lief extends itself, and what it enables the soul
to. As,

1. The soul is enabled thereby to resign itself
to the disposal of sovereign grace, in self-abhor-
rence, and a renunciation of ail other ways of
relief, " He putteth his mouth in the dust, if so
be there may be hope," Lam. iii. 29. What God
will, is his language. Here he lies at his disposal,
humble, broken, but abiding his pleasure. " Though
he slay me," saith Job, " yet will I trust in him,"
chap. xiii. 15. '' It is all one how he deals with
me ; whatever be the event, 1 will abide cleaving
inito him. I will not think of any other way of
extricating myself fiom my distress. I will neither
fly, like Jonah, nor hide, like Adam, nor take any
other course for deliverance," Saith the soul,
God is a God that hideth himself from me, Isaiah
xlv. 15, '* 1 walk in darkness, and have no light/'

ASSURANCE OF FORGIVENESS. 167

chap. 1. 10. "My flesh faileth ; and my heart
fnileth," Psalm Ixxiii. 26. so that I am over-
wliehiied with trouble : " Mine iniquities have
taken such hold on me, that I cannot look up,"
Psalm xl. 12. " The Lord hath forsaken me,
and my God hath forgotten me," Isa. xlix. 14.
Every day am I in dread and terror, and am
ready utterly to faint, and no relief can I obtain.
Wjiat then shall I do ? Shall I curse God, and
die ? or cry, "■ This evil is of the Lord, why should

1 wait for him any longer?" Shall I take the
course of the world, and, seeing it will be no better,
be v/hoUy regardless of my latter end ? No, I know,
whatever my lot and portion be, that there is for-
giveness with God : This and that poor man
trusted in him, they cried unto him, and were de-
livered. So did David in his greatest distress,
" he encouraged his heart in the Lord his God,"

2 Sam. XV. 25, 26. It is good for me to cast
myself into his arms ; it may be he will frown ; it
may be he is wroth still ; but all is one, this way
f will go ; as it seems good to him to deal with
me, so let it be. And unspeakable are the advan-
tages which a soul obtains by this self-resignation,
which the faith treated of will infallibly produce.

2. It extends itself to a resolution of waiting in
the condition wherein the soul is. This the church
comes to : " It is good that a man should both
hope, and quietly wait, for the salvation of the
Lord," Lam. iii. 26. I will not give over my
expectation, I will not make haste, nor limit God;
but I will lie at his foot, until his own appointed
time of mercy shall come. Expectation and quiet-
ness make up waiting. These the soul attains to,
with this support; it looks upwards, as a servant

168 ASSURANCE OF FORGIVENESS.

that looks to the hands of his master, still fixed
on God, to see what he will do, to hear what he
will speak, concerning him ; missing no season, no
opportunity, wherein any discovery of the will of
God may be made to him. And this he doth in
quietness, without repining or mm'muring, turning
all his complaints against himself and his own
vileness, that hath cut him short from a participa-
tion of that fulness of love and grace which is with
God. That this effect also attends this faith, will
fully appear in the close of the psalm.

3. It supports our waiting in the use of all means
for the attainment of a sense of forgiveness, and
so hath its effects in the whole course of our obe-
dience: *' There is forgiveness with thee, that
thou mayest be feared." To fear the Lord is an
expression comprehensive of his whole worship,
and all our duty. This I am encouraged unto,
saith the psalmist, in my depths, because there is
forgiveness with thee. I will abide in all duties,
in all the ways of thy worship, wherein thou
mayest be found. And however it be for a while,
the latter end of that soul, who thus abideth with
God, will be peace. Let us then, next, see by
what ways and means it yields this support.

1. It begets a liking of God in the soul; and
consequently some love to him. The soul appre-
hends God as one infinitely to be desired, and
delighted in, by those who have a share in forgive-
ness. It cannot but consider him as good and
gracious, however its own estate be hazardous :
" Yet God is good to Israel, to such as are of a
clean heart; as for me, my feet were almost gone,
my steps had well nigh slipped," Psalm Ixxiii. I, 2.
However the state stands with me, yet I know that

ASSURANCE OF FORGIVENESS. 169

God is good — good to Israel ; and therewith shall
T support myself. When once this ground is got
upon the soul, that it considers God in Christ as
one to be delighted in and loved, great and
blessed effects will ensue. 1. Self-abhorrence
and condemnation, with resignation of all to God,
and permanency therein, do certainly attend it.
2. Still somewhat or other in God will be brought
to mind, to relieve it under faintings ; some new
springs of hope will be every day opened. 3. And
the soul will be insensibly wrought upon to delight
itself in dealing with God. Though, in its own
particular case, it meets with frownings, chidings,
and repulses, yet this still relieves him, that God
is so as hath been declared ; so that he says.
However it be, yet God is good ; and it is good
for me to wait upon him. Without this discovery,
the soul likes not God ; and whatever it does with
respect to him, it is because it dares do no other-
wise, being overawed with his terror and greatness.
And such obedience God may have from devils.

2. It removes sundry overwhelming difficulties,
that lie in the soul's way, before it close with this
discovery of forgiveness. As,

(I.) It takes away all those hindrances that
were formerly insisted on, from the greatness, holi-
ness, and severity of God, the inexorableness and
strictness of the law, and the natural actings of
conscience, rising up against all hopes of forgive-
ness. All these are by this faith removed, and
taken out of the way. Where this faith is, it dis-
covers not only forgiveness, as hath been shewed,
but also the true nature of gospel forgiveness. It
reveals it as flowing from the gracious heart of the
Father, through the blood of the Sop Nov/, tlus

170 ASSURANCE OF FORGIVENESS.

propitiation in the blood of the Son removes all
these difficulties, even antecedently to our special
bcnse of an interest therein. It shews how all the
properties of God may be exalted, and the law
fulfilled, and yet forgiveness given out to sinners.
And herein lies no small advantage to a soul in
its approaches to God. All those dreadful appre-
hensions of God, which were wont to beset him in
the first thoughts of coming to him, are now taken
out of the way ; so that he can quietly apply him-
self to his own particular concerns before him.

(2.) In particular, it removes the overwhelming
consideration of the unspeakable greatness of
sin ; this presses the soul to death when once the
heart is possessed with it. Were not their sins
so great, such as no heart can imagine, or tongue
declare, it might possibly be well with them, say
distressed sinners. They are not so troubled
that they are sinners, as that they are great sin-
ners ; not that these and those sins they are
guilty of, but that they are great sins, attended
with fearful aggravations ; otherwise they could
deal well enough with them. Now, though this
discovery free not men from the entanglement of
their sins, as theirs, yet it doth from the whole
entanglement of their sins, as great and many.
This consideration may be abstracted. The soul
sees enough in God to forgive great sins, though
it doth not, as yet, to forgive his sins. That great
sins shall be pardoned, this discovery puts out of
question ; whether his sins shall be pardoned, is
now all the inquiry. Whatever any faith can
do, that this faith will do : unless it be the
making of particular application of the things
believed unto itself. The soul then can no longer

ASSURANCE OF FORGIVENESS. 171

justly be troubled about the greatness of sin;
the infiniteness of forgiveness that he sees in God
will relieve him against it. All that remains is,
that it is his own sin about which he hath to
deal ; whereof afterwards. These, and the like
difficulties, are removed by it.

3. It gives some life in, and encouragement
to, duty. And that, first, unto duty as duty ;
eyeing God by faith in such a fulness of grace,
the soul cannot but be encouraged to meet him
in every way of duty, and to lay hold upon him
thereby ; every way leading to him, as leading
to him, must be well liked and approved of;
and, secondly, to all duties : and herein lies no
small advantage. God is oftentimes found in
duties, but in what, or of what kind, he will be
found of any one in particular, is uncertain.
This faith puts the soul on all ; so it did the
spouse in the parallel to that in hand, Cant. iii.
2 — 4. Now, what support may be hence ob-
tained, is easily apprehended ; support, not from
them, or by them, but in them, as the means of
intercourse between God and the soul.

From these effects of this discovery of forgive-
ness in God, three things will ensue, which are
sufficient to maintain the spiritual life of the
soul.

First, A resolution to abide with God, and to
commit all to him. This the word, as was ob-
served, teaches us : ^' There is forgiveness with
thee," and therefore thou shalt be feared. Be-
cause this I found, this I am persuaded of, there-
fore will I abide with him in the way of his fear
and worship. This our Saviour calls to, John
XV. 4. '* Abide in me ; except you do so, ye

172 ASSURANCE OF FORGIVENESS.

can bear no fruit." So the Lord, representing
his taking of the church unto himself, under the
type of the prophet's '' taking an adulteress," in
vision, doth it on these terms, Hos. ili. 3. " Thou
shalt abide for me many days ; thou shalt not
play the harlot, and thou shalt not be for another
man : so will I also be for thee." Now this
abiding with God intimates two things: (1.)
Oppositions, sohcitations, and temptations to the
contrary ; (2.) Forbearing to make any other
choice, as to that end for which we abide with
God.

(1.) It argues oppositions. To abide, to be
stable and permanent, is to be so against oppo-
sitions. Many discouragements are ready to rise
up in the soul against it : fears, especially, will
assault it, that it shall not hold out, that it shall
be rejected at last, that all is nought and hypo-
critical with it, that it shall not be forgiven,
that God indeed regards it not, and therefore it
may well enough give over its hopes, which seem
often as the giving up of the ghost. Again,
oppositions arise from corruptions and temptations
to sin, contrary to the life of faith ; and these
often proceed to a high degree of prevalency, so
that the guilt contracted upon them is ready to
cast the soul quite out of all expectation of mercy;
I shall one day perish by these means, saith the
soul, if I am not already lost.

But now, where faith hath made this discovery
of forgiveness, the soul will abide with God
against all these discouragements and oppositions ;
it will not leave him, it will not give over waiting
for him. — So David expresses the matter in the
instance of himself, Psalm Ixxiii. 2. " But as for

ASSURANCE OF FORGIVENESS. 173

mo, my feet were almost gone, my steps had well
nigh slipped;" and ver. 13. " Verily I have cleansed
my heart in vain ;" but yet, after all his conflicts,
this at last he comes to, ver. 26. " Though my
flesh and my heart faileth," yet, ver. 28. '' it is
good for me to draw near unto God ;" I will yet
abide with God, I will not let go his fear, nor my
profession ; although 1 vvalk weakly, lamely,
unevenly, yet I will still follow after him. As it
was with his disciples, when many, upon a strong
temptation, went back from Christ, and walked
no more with him, " Jesus said unto them. Will
ye also go away ?" to which Peter replies, in the
name of the rest of them, '* Lord, to whom shall
we go ? thou hast the words of eternal life," John
vi. 66 — 68. It is thus and thus with me, saith
the soul ; I am tossed and afflicted, and not
comforted ; little life, little strength, real guilt,
many sins, and much disconsolation. Vv^hat,
then, saith God by his word, " Wilt thou go
away also V No, saith the soul, there is " forgive-
ness with thee, thou hast the words of eternal
life," and therefore I will abide with thee.

(2.) This abiding with God argues a forbear-
ance of any other choice. Whilst the soul is in
this condition, having not attained any evidences
of its own special interest in forgiveness, many
lovers will be soliciting it to play the harlot, by
taking them into its embraces. Both self-riglit-
eousness and sin will be very importunate in this
matter; the formxcr tenders itself as exceedingly
useful, to give the soul some help, assistance, and
support in its condition. Samuel doth not come,
saith Saul, and the Philistines invade me ; I will
venture and offer sacrifice myself, contrary to the

p 2

174 ASSURANCE OF FORGIVENESS.

law. The promise doth not come to the soul for
its particular relief; it hath no evidence as to an
especial interest in forgiveness. Temptation in-
vades the mind : Try thyself, it says, to take
relief in somewhat of thine own providing : and
this is to play the harlot from God. To this pur-
pose, self-righteousness variously disguises itself,
like the wife of Jeroboam, when she went to the
jjrophet. Sometimes it appears as duty, some-
times as signs and tokens ; but its end is to get
somewhat of the faith and trust of the soul to be
fixed upon it. But when the soul hath indeed a
discovery of forgiveness, it will give no ear to these
solicitations. No, saith the soul, I see such a
beauty, such an excellency, such a desirableness
and suitableness to my wants and condition, in
that forgiveness which is with God, that I am re-
solved to abide in the gospel desire and expecta-
tion of it all the days of my life; here my choice
is fixed, and I will not alter. And this resolution
gives glory to the grace of God. When the soul,
without an evidence of an interest in it, yet prefers
it above that which, with many reasonings and
pretences, offers itself a present relief to it, hereby
is God glorified, and Christ exalted, and the spi-
ritual life of the soul secured.

Secondly^ This discovery of forgiveness in God,
with the effects of it before mentioned, will pro-
duce a resolution of waiting on God for peace
and consolation, in his own time and way : *' He
that believeth shall not make haste," Isa. xxviii.
1(3. — not make haste, to what? not to the enjoy-
ment of the thing believed. Haste argues pre-
cipitation and impatience ; this the soul that hath
this discovery is freed from, resolving to wait the

ASSURANCE OF FORGIVENESS. 175

time of God's appointmentj for peace and conso-
lation. God, speaking of his accomplishment of
his promises, says, '' I the Lord will hasten it," Isa.
Ix. 22. Well then, if God will hasten it, may not
we hasten to it? nay, saith he, I will hasten it,
but " in its time." All oppositions and impedi-
ments considered, it shall be hastened, but in its
time, its due time, its appointed time. And this
the soul is to wait for; and so it will.

As when Jacob had seen the beauty of Rachel,
and loved her, he was contented to wait seven
years for the enjoyment of her to be his wife, and
thought no time long, no toil too hard, that he
might obtain her ; so the soul, having discovered
the beauty and excellency of forgiveness, as it is
with God, as it is in his gracious heart, in his
eternal purpose, in the blood of Christ, in the pro-
mise of the gospel, is resolved to wait quietly and
patiently for the time wherein God will clear up
to it, its own personal interest therein ; even one
experimental embracement of it, even at the hour
of death, doth well deserve the waiting and obe-
dience of the whole course of a man's life.

And this the psalmist manifests to have been
the effect produced in his heart and spirit ; for,
upon this discovery of forgiveness in God, he re-
solves both to wait upon Him himself, and encou-
rages others so to do.

3. This prepares the soul for the receiving of
that consolation and deliverance out of its pres-
sures, by an evidence of a special interest in for-
giveness, which it waits for.

(1.) For this makes men to hearken after it; it
makes the soul like the merchant who hath great
riches, all his wealth in a far country, which he is

176 ASSURANCE OF FORGIVENESS.

endeavouring to bring home safe to him. If they
come, he is well provided for ; if they miscarry, he
is lost and undone. This makes him hearken after
tidings, that they are safe there; and, as Solomon
says, " Good news," in this case, from a far coun-
try, is as cold water to a thirsty soul," (Prov.
XXV. 25.) full of refreshment. Though he cannot
yet look upon them as his own absolutely, because
he hath them not in possession, he is glad they
are safe there. So it is with the soul; those
riches which it so values, are, as to its apprehen-
sions, in a far country : so is the promise, " That
he shall behold the land that is very far off," Isa.
xxxiii. 17. He is glad to hear news that they are
safe; to hear forgiveness preached, and the pro-
mises insisted on, though he cannot as yet look
upon them as his own.

The merchant rests not here, but he hearkens
with much solicitude after the things that should
bring home his riches, especially if they have in
them his " eJl." Hence such ships are called
" ships of desire," Job ix. 26. Such a man greatly
desires the speeding of them to their port. He
considers the wind and weather, all the occasions,
and inconveniences, and danger of the way; and
blame him not, his " all" is at stake. The soul
does so in like manner ; it hearkens after all the
ways and means whereby this forgiveness may be
particularly brought home to it; is afraid of sin,
and of temptation, glad to find a fresh gale of the
Spirit of grace, hoping that it may bring in his
return from the land of promise. This prepares
the heart for a spiritual sense of it, when it is
revealed.

(2.) It so prepares the soul, by giving it a due

ASSURANCE OF FORGIVENESS. 177

valuation of the grace and mercy desired. The
merchantman in the gospel was not prepared to
enjoy the pearl himself, until it M'^as discovered to
him to be of great price; then he knew how to
purchase it, procure it, and keep it. The soul
having, by this acting of faith upon the discovery
of forgiveness insisted on, come to find that the
pearl hid in the field is indeed precious, is both
stirred up to seek after possession of it, and to give
it its due. Such a soul saith, " How excellent,
how precious, is this forgiveness that is with God !
Blessed, yea, ever blessed are they who are made
partakers of it! What a life of joy, rest, peace,
and consolation, do they lead! Had I but the
evidence of an interest in it, and the spiritual con-
solation that ensues thereon, how would I despise
the world, and all the temptations of Satan, and
rejoice in the Lord in every condition !" And this
apprehension of grace also exceedingly prepares
and fits the soul for a receiving a blessed sense
of it, so as that God may have glory thereby.

(3.) It fits the soul, by giving a right under-
standing of it ; of its nature, its causes, and ef-
fects. At the first, the soul goes no further but
to look after impunity, or freedom of punishment
any way. " What shall I do to be saved V is the
utmost it aims at ; who shall deliver me ? how
shall I escape? And it would be contented to
escape any way, by the lav/, or the gospel; all is
one, so it may escape. But upon this discovery
of forgiveness treated of, which is made by faith of
adherence to God, a man plainly sees the nature
of it, and that it is so excellent, that it is to be
desired for its own sake. Indeed, when a soul is
brought under trouble for sin, it knows not well

178 ASSURANCE OF FORGIVENESS.

what it would have. It hath an uneasiness, or
disquietment, that it would be freed from; a dread
of some evil condition, that it would avoid. But
now the soul can tell what it desires, what it aims
at, as well as what it would be freed from. It
would have an interest in eternal love, have the
gracious kindness of the heart of God turned to-
wards itself; a sense of the everlasting purpose
of his will shed abroad in his heart ; an especial
interest in the precious blood of the Son of God,
whereby atonement is made for him ; and that all
these things be testified to his conscience, in a
word of promise mixed with faith These things
he comes for ; this way alone he would be saved,
and no other. It sees scuh a glory of wis-
dom, love, and grace, in forgiveness, such an
exaltation of the love of Christ, in all his offices,
in all his undertaking, especially in his death,
sacrifice, and blood-shedding, whereby he pro-
cured or made reconciliation for us, that it ex-
ceedingly longs after the participation of them.

All these things, in their several degrees, will
this discovery of forgiveness in God, without any
evidence of an especial interest therein, produce.
And these will assuredly maintain the spiritual
life of the soul, and keep it up unto such an obe-
dience as shall be accepted of God in Christ.
Darkness, sorrow, storms, they in whom it is may
meet with ; but their eternal condition is secured
in the covenant of God ; their souls are bound up
in the bundle of life.

From what hath been spoken, we may make
some inferences in our passage concerning the true
notion of believing. And,

i. These effects ascribed to this faith of forgive-

ASSURANCE OF FORGIVENESS. 179

ness in God, and always produced by it, make it
evident that the most of those who pretend to it,
who pretend to beUeve that there is forgiveness
with God, do indeed beheve no such thing. Al-
though I shall on set purpose afterwards evince
this, yet I cannot here utterly pass it by. I shall
then only demand of those who are so forward
in the profession of this faith, as to think it
almost impossible that any one should not believe
it ; what effects it hath produced in them, and
whether they have been enabled to the perform-
ance of the duties before mentioned ? I fear, with
many, things on the account of their pretended
faith are quite otherwise. They love sin the more
for it, and God never the better ; supposing that a
few barren words will issue the controversy about
their sins, they become insensibly to have slight
thoughts of sin, and of God also. This persuasion
is not of Him that calls us. Poor souls! your
faith is the devil's greatest engine for your ruin ;
the highest contempt of God and Christ, and for-
giveness also, that you can be guilty of; a means
to let you down quietly into hell : the Pharisees
trusted in Moses, and will condemn you. As none
is saved but by faith, so you, if it were not for
your faith, as you call it, might possibly be saved.
If a man's gold prove counterfeit, his jewels
painted glass, his silver lead or dross, he will not
only be found poor when he comes to be tried,
and want the benefit of riches, but will also have a
fearful aggravation of his poverty, by his disap-
pointment and surprisal. If a man*s faith, which
should be more precious than gold, be found rot-
ten and corrupt, if his light be darkness; how
vile is that faith, how great is that darkness! Such,

180 ASSURANCE OF FORGIVENESS.

it is evident, will the faith of too many be found
in this business.

2. The work we are carrying on, is the raising of
a sin-entangled soul out of its depths ; and this we
have spoken to, is that which must give him his
first relief. Commonly, when souls are in dis-
tress, that which they look after is consolation.
What is it then which they intend thereby ?— that
they may have assurance that their sins are forgiven
them, and so be freed from their present perplexi-
ties. What is the issue ? Some of them continue
complaining all their days, and never come to rest
or peace ; so far do they fall short of consolation
and joy. And some are utterly discouraged from
attempting any progress in the ways of God. What
is the reason hereof? Is it not, that they would
fain be finishing their building, when they have
not laid the foundation? They have not yet made
thorough work in believing forgiveness with God,
and they would immediately be at assurance in
themselves. Now, God delights not in such a
frame of spirit. For,

(1.) It is selfish. The great design of faith is
to " give glory unto God,*' Rom. iv. 20. The end
of God's giving out forgiveness, is the praise of his
" glorious grace," Eph. i. 6. But let a soul in
this frame have peace in itself, it is very little
solicitous about giving glory to God. He cries,
like Rachel, '^ Give me children, or I die;" give
me peace, or I perish. That God may be honoured,
and the forgiveness he seeks after be rendered
glorious, it is cared for in the second place, if at
all. This selfish earnestness, at first to be thrust-
ing our hand in the side of Christ, is that which
he will pardon in many, but accepts in none.

ASSURANCE OF FORGIVENESS. ISl

(2.) It is impatient. Men act thus, because
they will not wait. They do not care for stand-
ing afar off, for any season, with the publican.
Tliey love not to submit their souls to lie at the
foot of God, to give him the glory of his good-
ness, mercy, wisdom, and love, in the disposal
of them and their concerns. This waiting com-
prises the universal subjection of the soul to God,
with a resolved judgment, that it is meet and
right that we, and all we desire and aim at
should be at his sovereign disposal. This gives
glory to God ; a duty which the impatience of
these poor souls will not admit them to the per-
formance of; and both these arise,

(3.) From v/eakness. It is weak : it is weak-
ness in any condition, that makes men restless
and weary. The state of adherence is as safe a
condition, as the state of assurance ; only it hath
more combats and wrestling attending it. It is
not, then, fear of the event, but weakness and
weariness of the combat, that makes men anxi-
ously solicitous about a deliverance from that
state, before they are well entered into it.

Let, then, the sin-entangled soul remember
always this way, method, and order of the gos-
pel, that we have under consideration. Firsts
Exercise faith on forgiveness in God ; and, when
the soul is fixed therein, it will have a ground
and foundation whereon it may stand securely,
in making application of it to itself. Drive
this principle, in the first place, to a stable
issue, upon gospel evidences ; answer the ob'
jcctions that lie against it, and then you may pro-
ceed. In believing, tiie soul makes a conquest
upon Satan's terri lories. Do, then, as tliey do

Q

182 EVIDENCES OF FORGIVENESS.

who are entering on an enemy's country, secure
the passages, fortify the strong holds as you go
on, that you be not cut off in your progress. 13e
not as a ship at sea, which passeth on, and is no
more possessed of or master of the water it hath
gone through, than of that whereunto it is not
yet arrived. But so it is with a soul that iixeth
not on these foundation principles ; he presses
forwards, and the ground crumbles away under
his feet, and so he wilders away all his days in
uncertainties. Would men but lay this principle
well in their souls, and secure it against assaults,
they might proceed, though not with so much
speed as some do, yet with more safety. Some
pretend at once to fall into full assurance. I
wish it prove not a broad presumption in the
most. It is to no purpose for him to strive to
fly, who cannot yet go ; to labour to come to
assurance in himself, who never well believed for-
giveness in God.

Now, that we may be enabled to fix this per-
suasion against all opposition, that which in the
next place I shall do, is to give out such unques-
tionable evidences of this gospel truth, as the soul
may safely build and rest upon. And these con-
tain the confirmation of the principal proposition
before laid down.

Evidences of forgiveness in God. No inbred
notions of any free acts of God's will. For-
giveness not revealed hy the works of nature,
nor the laiv.

I. The things that are spoken, or to be known
of God, are of two sorts — natural and necessary :
such as are his essential properties, or the attri-

EVIDENCES OF FORGIVENESS. 183

bute? of his nature — his goodness, holiness, right-
eousness, omnipotence, eternity, and the like ;
these are called, " that which may be known of
God," Rom. i. 19. And there are two ways, as
the apostle there declares, whereby that which he
there intimates of God may be known.

1. By the inbred light of nature : it is mani-
fest in themselves," ver. 19. in their own hearts;
they are taught it by the common conceptions
and presumptions which they have of God by the
light of nature. From hence do all mankind
know concerning God, that he is, that he is eter-
nal, infinitely powerful, good, righteous, holy,
omnipotent. There needs no special revelation
of these things, that men may know them ; that,
indeed, they may be known savingly, there is ;
and therefore those who know these things by
nature, do also believe them on revelation : " He
that cometh to God must believe that he is,
and that he is a rewarder," Heb. xi. 6. Though
men know God by the light of nature, yet they
cannot come to God by that knowledge.

2. These essential properties of the nature of
God are revealed by his works. So the apostle
in the same place, " The invisible things of God
from the creation of the w^orld are clearly seen,
being understood by the things that are made, even
his eternal power and Godhead," Rom. i. 20.
See also, Psalm xix. 1 — 3. And this is the first
sort of things that may be known of God.

Again, there are the free acts of his v/ill and
power, or his free eternal purposes, with the tem-
poral dispensations that flow from them. Now,
of this sort is the forgiveness that we are inquir-
ing after ; it is not a property of the nature of

184 EVIDENCES Of FORGIVENESS.

God, but an act of his will, and a work of his
grace. Although it hath its rise and spring in
the infinite goodness of his nature, yet it proceeds
from him, and is not exercised but by an abso-
lutely free and sovereign act of his will. Now,
there is nothing of God, or with him, of this sort,
that can be any ways known, but only by espe-
cial revelation. For,

(1.) There is no inbred notion of the acts of
God's will in the heart of man, which is the first
way whereby we come to the knowledge of any
thing of God. Forgiveness is not revealed by
the light of nature ; flesh and blood, which
nature is, declares it not. By that means, *' no
man hath seen God at any time," John i. 18.
that is, a^ a God of mercv and pardon, as the
Son reveals him. Adam had acquaintance, ac-
cording to the limited capacity of a creature, with
the properties and excellences of the nature of
God. It was implanted in his heart, as indis-
pensably necessary to that natural worship, which,
by the law of his creation, he was to perform ;
but, when he had sinned, it is evident that he
had not the least apprehension that there was
forgiveness with God. Such a thought would
have laid a foundation of some further treaty with
God about his condition. But he had no other
design but " of flying and hiding himself," Gen.
iii. 10. so declaring, that he was utterly ignorant
of any such thing as pardoning mercy. Such,
and no other, are all the first or purely natural
conceptions of sinners : namely, that it is '* the
judgment of God," Rom. i. 32. that sin is to be
'punished with death. It is true, these concep-
tions in many are stifled by rumours, reports,

EVIDENCES OF FORGIVENESS. 185

traditions, that it may be otherwise ; but all these
are far enough from that revelation of forgiveness
which we are inquiring after.

(2.) The consideration of the works of God's
creation will not help a man to this knowledge,
that there is forgiveness with God. The apostle
tells us, Rom. i. 20. what it is of God that his
works reveal — even his eternal power and God-
head, or the essential properties of his nature ;
but no more : not any of the purposes of his
grace ; nor any of the free acts of his will : not
pardon and forgiveness. Besides, God made all
things in such an estate and condition, namely,
of rectitude, integrity, and uprightness, Eccl. vii.
29. that it was impossible they should have any
respect to sin, which is the corruption of all, or
to the pardon of it, which is their restitution,
whereof they stood in no need. There being no
such thing in the world as sin, nor any such
thing supposed to be, when all things were m.ade
of nothing, how could any thing declare or reveal
the forgiveness of it ?

(3.) No works of God's providence can make
this discovery. God hath indeed borne testi-
mony to himself and his goodness in all ages,
from the foundation of the world, in the works
of his providence: So, Acts xiv. 15 — 17. '' We
preach unto you, that you should turn from these
vanities, unto the living God, who made heaven
and earth, and the sea, and all things that are
therein : who, in times past, suffered all nations
to walk in their own way. Nevertheless, he left
not himself without witness, in that he did good,
and gave us rain from heaven, and fruitful sea-
sons, filling our hearts with food and gladness :" —

q2

186 EVIDENCES OF FORGIVENESS.

" He left not himself without witness;" that is,
by the works of liis providence there recounted,
he thus far bare testimony to himself, that he is,
and is good, and doth good, and ruleth the world;
so that they were utterly inexcusable, who, taking
no notice of these works of his, nor the fruits of
liis goodness, which they lived upon, turned away
after " vain things," as the apostle there calls the
idols of the Gentiles. But these things did not
discover pardon and forgiveness ; for still God
suffered them to go on in their own ways, and
winked at their ignorance. So again, Acts xvii.
23 — 27. " Whom ye ignorantly worship, him
declare I unto you. God that made the world,
and all things therein, seeing that he is the Lord
uf heaven and earth, dwelleth not in temples
made with hands, neither is worshi})ped with
men's hands, as though he needed any thing,
seeing he giveth unto all life, and breath, and all
things, and hath made of one blood all nations
of men, for to dwell on all the face of the earth;"
(where by the way there is an allusion to Gen.
xi. 8. " The Lord scattered them abroad upon
the face of the earth,") " and hath determined
the times before appointed, and the bounds of
their habitation, that they should seek the Lord,
if liaply they might feel after him, and find him,
though he be not far from every one of us." By
arguments taken from the works of God, both of
creation and providence, the apostle proves the
being and properties of God ; yea, he lets them
kuow with whom he had to do, that God designed
by his works, so far to reveal himself to them, as
the true and living God, the maker and governor
of all things, as that they ought to have inquired

EVIDENCES OF FORGIVENESS. 187

more diligently after him, and not to look on him
alone as the unknown God, who alone might be
known; all their idols being vain and nothing.
But of the discovery of pardon and forgiveness in
God, by these ways and means, he speaks not;
yeu, he plainly shews that this was not done
thereby. For the great call to saving repentance,
is by the revelation of forgiveness. But now, by
these works of his providence, God called not the
Gentiles to saving repentance : No, saith he, he
" suffered them to walk still in their own ways,"
Acts xiv. 16. '' and winked at the times of their
ignorance;" but " now," that is, by the word of the
gospel, " commandeth them to repent," ch. xvii, 30.
II. Whereas there had been one signal act of
God's providence about sin, when man first fell
into the snares of it, it was so far from revealing
forgiveness in God, that it rather severely inti-
mated the contrary. This was God's dealing with
sinning angels. The angels were the first sinners;
and God dealt first with them about sin. And
what was his dealing with them, the Holy Ghost
tells us, " He spared not the sinning angels,"
2 Peter ii. 4. He spared them not ; it is the same
word which he useth, where he speaks of laying
all our iniquities on Christ, he undergoing the
punishment due to them, " He spared him not,'
Rom. viii. 32. that is, he laid on him the full
punishment, that, by the curse and sanction of the
law, was due to sin. So he dealt with the angels
that sinned ; he spared them not, but inflicted on
them the punishment due to sin, shutting them
up under chains of darkness for the judgment of
the great day. Hitherto, then, God keeps all
thoughts of forgiveness in his own eternal bosom ;

188 EVIDENCES OF ioRGIVENESS.

there is not so much as the least dawning of it
upon the world. And this was at first no small
prejudice against any thoughts of forgiveness.
The world is made, sin enters by the most glorious
part of the creation, whose recovery by pardon
might seem to be most desirable; but not the
least appearance of it is discovered. Thus it
was hid in God from the foundation of the world,
Eph. iii. 9.

III. God o-ave to man a law of obedience im-
mediately upon his creation. Yea, for the main
of it, he implanted it in him, by and in his crea-
tion. This law it was supposed that man might
transgress. The very nature of a law prescribed
to free agents, attended with threatenings, and
promises of reward, requires that supposition.
Now, there was not annexed to this law, or re-
vealed with it, the least intimation of pardon to
be obtained, if transgression should ensue. Gen.
ii. 17. we have this law, " In the day thou eatest,
thou shalt surely die :" dying, thou shalt die ; or
bring upon thyself assuredly the guilt of death,
temporal and eternal. There God leaves the sin-
ner under the power of that commination. Of
forgiveness, or pardoning mercy, there is not the
least intimation. To this very day, that law, which
was then the whole rule of life and acceptance
with God, knows no such thing. Dying, thou
shalt die, O sinner, is the precise and final voice
of it. From these previous considerations, added
to what was formerly spoken, some things pre-
paratory to the ensuing discourse may be in-
ferred : As,

I . That it is a great and rare thing to have
forgiveness in God discovered to a sinful soul. A

EVIDENCES OF FORGIVENESS. 189

thing it is, that, as hath been shewed, conscience
and law, with the inbred notions that are in the
heart of man about God's holiness and vindictive
justice, do lie against: a matter whereof we have
no natural presumption, whereof there is no com-
mon notion in the mind of man ; a thing which no
consideration of the works of God, either of crea-
tion or providence, will reveal, and which the great
instance of God's dealing with sinning angels ren-
ders deep, admirable, and mysterious. Men who
have common and slight thoughts of God, of them-
selves, of sin, of obedience, of the judgment to
come, of eternity, that feed upon the ashes of
rumours, reports, hearsays, traditions, without
looking into the reality of things, may, and do
take this to be an ordinary and acknowledged
truth, easy to be entertained, which no man dis-
believes. But convinced sinners, who make a
trial of these things, as running into eternity, have
other thoughts of them. And, as to that which it
is pretended every one believes, we have great
cause to cry out, " Lord, who hath believed our
report ? to whom hath this arm of the Lord been
revealed ?"

2. That the discovery of forgiveness in God,
being a matter of such great difficulty, is a thing
precious and excellent, as being the foundation of
ail communion with God here,' and of all unde-
ceiving expectation of our enjoyment of him here-
after. It is a ])ure gospel truth, that hath neither
shadow, footstep, nor intimation elsewhere; the
whole creation hath not the least obscure impres-
sion of it left thereon : so that,

3. It is undoubtedly greatly incumbent on us
to inquire diligently, as the prophets did of old,

190 EVIDENCES OF FORGIVENESS.

into this salvation ; to consider what sure evidences
faith hath of it, such as will not, as cannot fail us.
To be slight and common in this matter, to take it
up at random, is an argument of an unsound and
rotten heart. He that is not serious in his inquiry
into the revelation of this matter, is serious in
nothing wherein God or his soul is concerned.
The Holy Ghost knows what our frame of heart is,
and how slow we are to receive this blessed truth
in a gracious saving manner. Therefore doth he
confirm it to us with such weighty considerations,
as (Heb. vi. 17, 18.) " God, willing more abun-
dantly to shew unto the heirs of promise the im-
mutability of his counsel, confirmed it by an oath,
that by two immutable things, in which it was im-
possible for God to lie, we might have strong con-
solation." It is of forgiveness of sin that the apostle
treats, as hath been made evident by the description
of it before given. Now, to give evidence here-
unto, and to beget a belief of it in us, he first
engages a property of God's nature in that busi-
ness. He with whom we deal, is, the God that
cannot lie, that cannot deceive, or be deceived.
Tit. i. 2. It is impossible it should be so with
him. Now, as this extends itself in general to
all the words and works of God, so there is pecu-
liarly in this, whereof he treats, " an especial im-
mutability of his counsel." Men may think, that
although there be words spoken about forgiveness,
yet it is possible it may be otherwise : no, saith the
apostle, it is spoken by God, and it is impossible
he should lie. Yea, but upon the manifold pro-
vocations of sinners, he may change his mind and
thoughts therein : No, saith the apostle, there is a
peculiar immutability in his counsel concerning

THE DISCOVERY OF FORGIVENESS. 191

the execution of this thing ; there can be no chano;e
in it. But how doth this appear, that indeed this
is the counsel of his will? Why, saith he, he
hath declared it by his word, and that given in a
way of promise; which, as in its own nature it is
suited to raise an expectation in him or them to
whom it is made or given, so it requires exact
faithfulness in the discharge and performance of
it, which God, on his part, will assuredly answer.
But neither is this all; but that no place might be
left for any cavilling in this matter, " he inter-
poseth himself by an oath." Thus we have this
truth deduced from the veracity of God's nature,
one of his essential excellences, established in the
immutable purpose of his v;ill, brought forth by a
word of promise, and confirmed by God's inter-
posing himself against all occasions of exception,
(so to put an end to all strife about it,) by an oath,
swearing by himself, that so it should be. I have
mentioned this only to shew what weight the Holy
Ghost lays upon the delivery of this great truth,
and thence how deeply it concerns us to inquire
diligently into it, and after the grounds and evi-
dences which may be tendered of it ; which, among
others, are these that follow.

Discovery of forgiveness in the first promise.
The evidence of the truth that lies therein.
And by the institution of sacrifices. Their
use and ejid. Also by the prescription of re-
pentance to sinners.

I. The first discovery of forgiveness in God (and
which I place as the first evidence of it) was made
in his first dealing with our pare its after their

192 THE DISCOVERY OF FORGIVENESS.

shameful sin and fall. Now, to make it appear
that this is an evidence that carries along a great
conviction with it, and is such as faith may
securely rest upon, and close with, the ensuing
observations are to be considered.

1. The first sin in the v/orld was, on many ac-
counts, the greatest sin that ever was in the
world. It was the sin, as it were, of human
nature, wherein there was a conspiracy of all in-
dividuals ; in that one man, or that one sin, we
all sinned, Rom. v. 12. It left not God one
subject, as to moral obedience, on earth, nor the
least ground for any such to be to eternity. When
the angels sinned, the Vv'hole race or kind did
not fall. '' Thousand thousands of them, and
ten thousand times ten thousand, continued in
their obedience," Dan. vii. 10. But here, all and
every individual of mankind (he only excepted
who was not then in Adam) were embarked in the
same crime and guilt. Besides, it disturbed the
government of God in and over the whole creation.
God had made all things in number, weight, and
measure, in order and beauty ; pronouncing him-
self, concerning his whole work, that it was ex-
ceedingly beautiful and good. Gen. i. 31. Much
of this beauty lay in the subordination of one thing
to another, and of all to himself, by the mediation
and interposition of man, through whose praises
and obedience the rest of the creation, being made
subject to him, was to return their tribute of honour
and glory to God. But all this order was destroyed
by this sin ; and the very creation made subject
to vanity, Rom. viii. 20. On which, and the like
accounts, it might be easily made to appear, that
it was the greatest sin that ever was in the world.

THE DISCOVERY OF FORGIVENESS. 193

2. Man, who had sinned, subscribed in his
heart and conscience to the righteous sentence of
the law. He knew what he had deserved, and
looked for nothing but the immediate execution of
the sentence of death upon him. Hence he medi-
tates not a defence, expects no pardon, stays not
for a trial, but flees and hides, and attempts an
escape. " I was afraid," saith he, " and hid
myself," Gen. iii. 10. than which never were there
words of greater horror in the world, nor shall be
until the day of judgment. Poor creature ! he was
full of expectation of the vengeance due for a
broken covenant.

3. God had newly declared, in the sinning
angels, what his justice required, and how he
could deal with sinning man, without the least
impeachment of his government, holiness, or good-
ness. See 2 Pet. li. 4.

4. There was nothing, without God himself,
that should move him in the least, so much as
to suspend the execution of his wrath for one
moment; he had not done so with the angels.
All things now lay under wrath, curse, con-
fusion, and disorder; nothing was left good,
lovely, or desirable in his eye. As in the first
creation, that which was first brought forth from
nothing, was (Heb. " without form and void,")
empty of all order and beauty ; nothing was in it
fit to induce or move God to bring forth all things
in the glory that ensued; but the whole design of
it proceeded from his ov>^n infinite goodness and
wisdom : so was it now again. There was an
emptiness and vanity brought by sin upon the
whole creation: nothing remained that might be a
motive to a merciful restoration, but all is again

R

194 THE FIRST PROMISE.

devohed on his sovereignty. All things being in
this state and condition, wherein all doors stood
open to the glory of God's justice in the punishing
of sin, nothing remaining without him to hold his
hand in the least; the whole creation, and espe-
cially the sinner himself, lying trembling in expec-
tation of a dreadful doom, what now cometh forth
from him? the blessed word which we have, " The
seed of the woman shall bruise the serpent's head,"
Gen. iii. 15. It is full well known, that the whole
mystery of forgiveness is wrapt up in this one
word of promise. And the great way of its com-
ing forth from God, by the blood of the Messiah,
whose heel was to be bruised, is also intimated.
And this was the first discovery that ever was
made of forgiveness in God. By a word of pure
revelation it was made, and so faith must take it
up and receive it. Now, this revelation of for-
giveness with God, in this one promise, was the
foundation of all that worship that was yielded to
him by sinners for many ages. For we have
shewed before, that without this no sinner can
have the least encouragement to approach to him ;
and this will continue to the end of the world, as
a notable evidence of the truth in hand, a firm
foundation for faith to rest and build upon. Let
a sinner seriously consider the state of things as
they were in the world, laid down before, and then
view God coming forth with a word of pardon and
forgiveness, merely from his own love, and those
counsels of peace that were between the Father
and the Son ; and he cannot but conclude, under
his greatest difficulties, that yet there is forgive-
ness with God, that he may be feared. Let now
the law and conscience, let sin and Satan, stand

THE INSTITUTION OF SACRIFICES. 195

forth, and except against his evidence : enough
may be spoken from it, whatever the particular
case be, about which the soul hath a contest with
them, to put them all to silence.

II. God revealed this sacred truth by his insti-
tution of sacrifices. Sacrifices by blood, do all of
them respect atonement, expiation, and conse-
quently forgiveness. It is true, indeed, they could
not themselves take away sin, nor make them per-
fect who came to God by them, Heb. x. I. but
yet they undeniably evince the taking away of sin,
or the forgiveness of it, by what they did denote
and typify. I shall therefore look a little back
into their rise and intention.

1. The original and first spring of sacrifices is
not in the scripture expressly mentioned, only the
practice of the saints is recorded ; but it is certain,
from infallible scripture evidences, that they were
of God's immediate institution and appointment.
God never allowed that the will or wisdom of man
should be the spring and rule of his worship.
That solemn word wherewith he fronts the com-
mand, that is the rule of his worship, " Thou shall
not make to thyself," which is the life of the com-
mand, (that which follows being an explanation
and confirmation of the law itself, by instances,)
cuts off all such pretences, and is as a flaming
sword turning every way to prevent men's arbi-
trary approaches to God's institutions. God will
not part with his glory of being the only lawgiver,
as to the whole concern of his worship, or any
part of it, to any of the sons of men.

2. Neither is the time of their institution men-
tioned. Some of the papists dispute (for there is
a generation of philosophical disputers amongst

196 THE INSTITUTION OF SACRIFICES.

them, by whom their tottering cause is supported),
that there should have been sacrifices in paradise,
if man had not sinned. But as, in all their
opinions, our first inquiry ought to be, what do
they get by this or that, their whole religion being
pointed to their carnal interest; so we may in
particular do it, upon this uncouth assertion,
which is perfectly contradictory to the very nature
and end of most sacrifices, namely, that they
should be offered where there is no sin. Why,
they hope to establish hence a general rule, that
there can be no true worship of God in any state
or condition without sacrifice: What then, I pray?
W^hy, then it is evident, that the continual sacri-
fice of the mass is necessary in the church, and
that without it there is no true worship of God ;
and so they are quickly come home to their ad-
vantage and profit ; the mass being that inex-
haustible spring of revenue which feeds their pride
and lust throughout the world. But there is in
in the church of Christ an altar still, and a sacri-
fice still, which they have rejected for the abomi-
nable figment of their mass, namely, Christ him-
self, as the apostle informs us, Heb. xiii. 10. But
as the sacrifices of beasts could not have been
before the entrance of sin, so it may be evidenced,
that they were instituted from the foundation of
the world, that is, presently after the entrance of
sin. Christ is called the " Lamb of God," John
i. 29. which he was, in reference to the sacrifices
of old, as 1 Pet. i. 18, 19. whence he is repre-
sented, in the church, as a " Lamb slain," Rev.
V. 6. or giving out the efiicacy of all sacrifices to
his church. Now, he is said to be " a Lamb
slain from the foundation of the world," Rev.

THE INSTITUTION OF SACRIFICES. 197

xiii. 8. which could not be, unless some sacrifice
prefiguring his being slain had been then offered ;
for it denotes not only the efficacy of his media-
tion, but the way. Besides, the apostle tells us,
that " without shedding of blood there was no
remission," Heb. ix. 22. that is, God, to demon
strate that all pardon and forgiveness related to
the blood of Christ, from the foundation of the
world, gave out no word of pardon, but by and
with blood. Now, I have shewed before, that he
revealed pardon in the first promise, and there-
fore there ensued thereon the shedding of blood
and sacrifices; and thereby that testament or
covenant was dedicated with blood also, ver. 18.
Some think that the beasts of whose skins God
made garments for Adam, were offered in sacri-
fices. Nor is their conjecture vain: yea, it seems
not to want a shadov/ of a gospel mystery, that
their nakedness, which became their shame upon
their sin, (whence the pollution and shame of sin
is frequently so termed,) should be covered with
the skins of their sacrifices. For in the true
sacrifice there is somewhat answerable thereto.
And the righteousness of Him whose sacrifice takes
away the guilt of our sin, is called our clothing,
that hides our pollution and shame.

3. After the giving of the law, the greatest,
most noble, and solemn part of the worship of
God, consisted in sacrifices. And this kind of
worship continued, with the approbation of God,
in the world, about four thousand years ; that is,
from the entrance of sin until the death of the
Messiah, the true sacrifice, which put an end to
all that was typical.

These things being premised, we may consider
R 2

198 THE INSTITUTION OF SACRIFICES.

what was the mind and aim of God in the insti-
tution of this worship. One instance, and that
of the most solemn of the whole kind, will resolve
us in this inquiry, Lev. xvi. 5. Two kids of the
goats are taken for an offering for sin. Consider
only, that we do not enlarge on particulars, how
one of them was dealt with, ver. 20, 22—32.
" He shall bring the live goat, and Aaron shall
lay both his hands upon the head of the live goat,
and confess over him all the iniquities of the chil-
dren of Israel, and all their transgressions in all
their sins, putting them upon the head of the
goat, and shall send him away by the hand of a
fit man into the wilderness, and the goat shall
bear upon him all their iniquities unto a land not
inhabited."

Let us see to what end is all this solemnity,
and what is declared thereby. Wherefore should
God appoint poor sinful men to come together,
to take a goat or a lamb, and to confess over his
head all their sins and transgressions, and to
devote him to destruction under that confession ?
Had men invented this themselves, it had been a
matter of no moment. But it was an institution
of God, which he bound his church to the obser-
vation of, upon the penalty of his highest displea-
sure. Certainly this was a solemn declaration,
that there is forgiveness with him. Would that
God, who is infinitely good, and so will not, who
is infinitely true, holy, and faithful, and so can-
not deceive, call out men whom he loved to a
solemn representation of a thing, wherein their
«hief, their eternal concern did lie, and suflTer
iliem to feed upon ashes ? Let men take heed
jhat they mock not God ; for, of a truth, God

REPENTANCE REQUIRED BY GOD. 199

mocketh not men, until he be finally rejected by
them. For four thousand years together, then, did
God declare by sacritices, that there is forgive-
ness with him, and lead his people by them to
make a public representation of it in the face of
the world. This is a second uncontrollable evi-
dence of the truth asserted, which may possibly
be of use to souls that come indeed deeply and
seriously to deal with God ; for though the prac-
tice be ceased, yet the instruction intended by it
continues.

III. God's appointment of repentance to sm-
ners reveals that there is forgiveness in himself;
I say, the prescription of repentance is a revela-
tion of forgiveness. After the angels had sinned,
God never once called them to repentance. He
would nat deceive them, but let them know what
they were to look for at his hands ; he hath no
forgiveness for them, and therefore would require
no repentance of them. It is not, nor ever was,
a duty incumbent on them to repent ; nor is it so
to the damned in hell. God requires it not of
them, nor is it their duty. There being no for-
giveness for them, what should move them to re-
pent ? Why should it be their duty so to do ?
Their eternal anguish about sin committed hath
notliing of repentance in it. The appointment,
then, of repentance, is a revelation of forgiveness.
God would not call upon a sinful creature to
humble itself, and bewail its sin, if there were no
way of recovery or relief; and the only way of
recovery from the guilt of sin, is pardon ; so Job
xxxiii. 27, 28, "= He looketh on men, and if any
sc.y, 1 have sinned, and perverted that which was
I'ght, and it profited me not ; be will deliver hii

200 REPENTANCE REQUIRED BY GOD.

soul from going into the pit, and his life shall see
the light." In the foregoing verses, he declares
the various ways that God used to bring men to
repentance. He did it by dreams, ver. 15, 16.
by afflictions, ver. 19. by the preaching of the
word, ver. 23. What then doth God aim at in
and by all these various ways of teaching ? It
is to cause man to say, I have sinned, and per-
verted that which was right. It is to bring him
to repentance. What now, if he obtain his end,
and man cometh to that which is aimed at ?
Why, then there is forgiveness for him, as is
declared, ver. 28. To improve this evidence, I
shall confirm, by some few considerations, these
two things. First, that the prescription of repent-
ance doth indeed evince, that there is forgiveness
with God. Secondly, That every one in whom
there is repentance wrought towards God, may
certainly conclude that there is forgiveness with
God for him.

1. No repentance is acceptable with God, but
what is built, or leans on the faith of forgiveness.
We have a cloud of witnesses to this truth in the
scripture. Many there have been, many are
recorded, who have been convinced of sin, per-
plexed about it, sorry for it, who have made open
confession and acknowledgment of it, who, under
the present sense of it, have cried out even to
God for deliverance, and yet have come short of
mercy, pardon, and acceptance with God. The
cases of Cain, Pharaoh, Saul, Ahab, Judas, and
others, migl\t be insisted on. What was wanting,
that made all that they did abominable ? Con-
sider one instance for all : it is said of Judas,
that he repented, Matt, xxvii. 3. "he repented

REPENTANCE REQUIRED BY GOD. 201

himself ;" but wherein did this repentance con-
sist ? 1 . He was convinced of his sin in gene-
ral; he saith, " I have sinned," ver. 4. 2. He
was sensible of the particular sin whereof he
stood charged in conscience before God : "1
have," saith he, *' betrayed innocent blood;" I
am o-uilty of blood, innocent blood, and that in
the "vilest manner, by treachery. So that he
comes, 3. To a full and open confession of his
sin. 4. He makes restitution of what he was
advantaged by his sin, " he brought again the
thirty pieces of silver," ver. 3. all testifying a
hearty sorrow, that spirited the whole. Methinks
now, Judas's repentance looks like the young
man's obedience, who cried out, "All these things
have I done : is there any thing yet lacking ?"
Yea, one thing was wanting to that young man,
he had no true faith nor love to God all this
while, which vitiated and spoiled all the rest of
his performances. One thing is also wanting to
this repentance of Judas, he had no faith of for-
giveness in God : that he could not believe ; and
therefore after all this sorrow, instead of coming
to him, he bids him the utmost defiance, and
hangs himself.

Indeed, faith of forgiveness, as hath been
shewed, hath many degrees. There is of them,
that which is indispensably necessary to render
repentance acceptable. What it is in particular,
I do not dispute. It is not an assurance of the
acceptance of our persons in general. It is not,
that the particular sin wherewith, it may be, the
soul is perplexed, is forgiven. A general, if it be
a gospel discovery, that there is forgiveness in
God, 'will sufBce. The church expresses it,

202 REPENTANCE REQUIRED BY GOD.

Hos. xiv, 3. ^' In thee the fatherless findeth mercy ;"
and Joel ii. 14. " Who knows but he will return
and repent V " I have this ground," saith the soul ;
*' God is in himself gracious and merciful ; the
fatherless, the destitute and helpless, that come to
him by Christ, find mercy in him. None in hea-
ven and earth can evince, but that he may return
to me also." Now, let a man's convictions be
ever so great, sharp, wounding; his sorrow ever so
abundant, overflowing, abiding; his confession
ever so full, free, or open ; if this one thing be
wanting, all is nothing but what tends to death.

2. To prescribe repentance as a duty unto sin-
ners, without a foundation of pardon and forgive-
ness in God, is inconsistent with the wisdom,
holiness, goodness, faithfulness, and all the other
excellencies and perfections, of the nature of
God: for,

(1.) The apostle lays this as the great founda-
tion of all consolation, that God cannot lie or
deceive, Heb. vi. 18. And again, he engages the
faithfulness and veracity of God to the same pur-
pose. Tit. i. 2. " God, who cannot lie, hath pro-
mised it." Now, there is a lie, a deceit, in things
as well as in words. He that doth a thing,
which, in its own nature, is apt to deceive them
that consider it, with an intention of deceiving
them, is no less a liar, than he who affirms that
to be true which he knows to be false. There
is a lie in actions, as well as in words. The
whole life of a hypocrite is a lie. So saith the
prophet concerning idolaters, "There is a lie in
their right hand," Isa. xliv. 20.

(2.) The proposal of repentance is a thing fitted
and suited, in its own nature, to beget thoughts

REPENTANCE REQUIRED BY GOD. 203

in the mind of a sinner, that there is forgiveness
with God. Repenting is for sinners only. " 1
came not," saith our Saviour, " to call the right-
eous, but sinners, to repentance." It is for them,
and them only. It was no duty for Adam in
Eden ; it is none for the angels in heaven, nor
for the damned in hell. What then may be the
language of this appointment ? O sinners, come
and deal with God by repentance ! Doth it not
openly speak forgiveness in God ? and, if it were
otherwise, could men possibly be more frustrated
or deceived ? would not the institution of repent-
ance be a lie ? Such a delusion may proceed
from Satan, but not from Him who is the fountain
of goodness, holiness, and truth. His call to
repentance is a full demonstration of his readiness
to forgive, Acts xvii. 30 — 32. It is true, many
do thus deceive themselves. They raise them-
selves to an expectation of immunity, not on
gospel grounds ; and their disappointment is a
great part of their punishment. But God de-
ceives none ; whoever comes to him on his pro-
posal of repentance shall find forgiveness. It is
said of some, indeed, that he " will laugh at their
calamity, and mock when their fear cometh,"
Prov. i. 26. He will aggravate their misery, by
giving them to see what their pride and folly hath
brought them to. But who are they? Only such
as refuse his call to repentance, with the promises
of the acceptance annexed.

(3.) There is then no cause, why those who are
under a call to repentance should question whether
there be forgiveness in God, or not. This con-
cerns my second proposition. Come, saith the
Lord to the souls of men, leave your sinful ways,

204 REPENTANC ti REQUIRED BY GOD.

turn unto me, humble yoiiselves with broken and
contrite hearts. Alas ! say poor convinced sin-
ners, we are poor, dark, and ignorant creatures ;
or, we are old in sin, or great sinners, or back-
sliders, or have fallen often into the same sins :
can we expect there should be forgiveness for us ?
Why, you are under God's invitation to repent-
ance ; and to disbelieve forgiveness, is to call the
truth, holiness, and faithfulness of God into ques-
tion. If you will not believe forgiveness, pretend
what you please, it is in truth because you hate
repentance. You do but •'deceive your souls,
when you pretend you come not up to repentance
because you cannot believe forgiveness : for, in
the very institution of this duty, God engages
all his properties to make it good, that he hath
pardon and mercy for sinners.

(4.) Much less cause is there to doubt of for-
giveness, where sincere repentance is in any mea-
sure wrought. No soul comes to repentance, but
upon God's call. God calls none but those whom
he hath mercy for upon their coming. And, as for
those who sin against the Holy Ghost, as they
shut themselves out from forgiveness, so they are
not called to repentance.

(5.) God expressly declares in the scripture,
that the forgiveness which is with him is the foun-
dation of his prescribing repentance unto man.
One instance may suffice, Isa. Iv. 7. " Let the
M'icked forsake his way," (in the Hebrew, a perverse
wicked one ;) " and the man of iniquity his
thoughts ; and let him return unto the Lord, and
he will have mercy ; and to our God, for," (in the
Hebrew,) '' he will multiply to pardon." You see
to whom he speaks — to men perversely wicked.

REPENTANCE REQUIRED BY GOD. 205

and such as make a trade of sinning. What
doth he call them to ? Plainly to repentance, to
the duty we have insisted on. But what is the
ground of such an invitation to such profligate
sinners ? Why, the abundant forgiveness and
pardon that is with him, superabounding to what
the worst of them can stand in need of; as
Rom. V. 20.

And this is another way whereby God hath re-
vealed that there is forgiveness with him, and
an infallible foundation for faith to build upon,
in its approaches to God. Nor can the certainty
of this evidence he called into question, but on
such grounds as are derogatory to the glory and
honour of God. And this connexion of repent-
ance and forgiveness, is that principle from
whence God convinces a stubborn unbelieving
people, that all his ways and dealings with sin-
ners are just and equal, Ezek. xviii. 25. And
should there be any failure in it, they could not
be so. Every soul, then, that is under a call to
repentance, whether out of his natural condition,
or from any backsliding into folly after conver-
sion, hath a sufficient foundation to rest on, as to
the pardon he inquires after. God is ready to
deal with him on terms of mercy. If out of love
to sin, or the power of unbelief, he refuse to close
with God on these terms, his condemnation is just.
And it will be well, that this consideration be deeply
imprinted on the minds of men. I say, notwith-
standing the general presumptions that men seem
to have of this matter ; yet these principles of it
ought to be inculcated : for,

[1.] Such is the atheism that lies lurking in
the hearts of men by nature, that, notwithstanding

s

?'0G REPENTANCE REQUIRED BY GOD.

tlicir pretences and professions, we have need to
be pressino^ upon them evidences of the very being
and essential properties of God. In so doing, we
have the assistance of inbred notions in their own
minds, which they cannot eject, to help to carry
on the work. How much more is this necessary
in reference to the free acts of the will of God,
which are to be known only by mere revelation.
Our word had need be " line upon line:" and yet
when we have done, we have cause enough to cry
out, as was said, " Lord, who hath believed our
report ? and to whom hath the arm of the Lord
been revealed ?"

[2.] What was spoken before of the obstacles
that lie in the way, hindering souls from a saving
reception of this truth, ought to be remembered.
Those who have no experience of them between
God and their soul, s-eem to be ignorant of the
true nature of conscience, law, gospel, grace, sin,
and forgiveness.

[3.] Many who are come to a saving persuasion
of it, yet, having not received it upon clear and
unquestionable grounds, and so not knowing how
to resolve their faith of it to its proper principles,
are not able to answer the objections that lie
against it in their own consciences; and so do
miserably fluctuate about it all their days. Those
had need to have these principles inculcated on
them. Were they pondered aright, some might
have cause to say with the Samaritans, who first
gave credit to the report of the woman , John iv.
they had but a report before, but now they find
all things to be according to it, yea, to exceed it.
A little experience of a man's own unbelief, with
the observation that may easily be made of the

REPENTANCE REQUIRED BY GOD. 207

uncertain progresses and fluctuations of the spirits
of others, will be a sufficient conviction of the
necessity of the work we are engaged in.

But will it yet be said, that it is needless to
multiply arguments and evidences in this case, the
truth insisted on being granted as one of the fun-
damental principles of religion? As it is not then
by any called in question, so it doth not appear
that so much time and pains is needful for the
confirmation of it. For what is granted and plain,
needs little confirmation. But several things may
be returned in answer hereunto ; all which may at
once be here pleaded for the multiplication of our
arguments in this matter.

[1.] That it is generally granted by all, is no
argument that it is effectually believed by many.
Sundry things are taken for granted in point of
opinion, that are not so believed as to be improved
in practice. We have in part shewed before, and
shall afterwards undeniably evince, that there are
very few who believe this truth, with that faith
that will interest them in it, and give them the
benefit of it. And what will it avail any of us,
that there is forgiveness of sin with God, if our own
sins be not forgiven? No more than that such or
such a king is rich, whilst we are poor and starv-
ing. My aim is not to prove it as an opinion, or
a mere speculative truth ; but so to evidence it in
the principles of its being and revelation, as that it
may be believed; whereon all our blessedness
depends.

2. It needs not the less confirmation, because
it is a plain fundamental truth ; but rather the
more, and that because both of the worth and
weight of it. *' This is a faithful sayinu;," saith

208 REPENTANCE REQUIRED BY GOD.

the apostle, " worthy of all acceptation, that Jesus
Christ came into the world to save sinners." So I
say of this, which, for the substance of it, is the
same with that; it is worthy of all acceptation,
namely, that there is forgiveness with God; and
therefore it ought to be fully confirmed. Especially,
whilst we make use of no other demonstrations of
jit, but those only which God hath furnished us
with to that purpose; and this he would not have
done, but that he knew them to be needful for us.
And for the plainness of this truth, it is well if it be
so to us. This I know, nothing but the Spirit of
God can make it so. Men may please themselves,
and others sometimes, with curious notions, and
make them seem to be things of great search and
attainment; which, when they are well examined,
it may be they are not true; or if they are, they are
yet of little consequence or importance. It is
these fundamental truths that have the mysteries
of the wisdom and grace of God inwrapped in
them ; which, whoso can unfold aright, will shew
himself " a workman that needs not be ashamed."
These still waters are deep ; and the farther we
dive into them, the greater discovery shall we
make of their depths. And many other sacred
truths there are, whose mention is common, but
whose depths are little searched, and whose effi-
cacy is little known.

3. We multiply these evidences, because there
are multitudes who are concerned in them. All
Avho do believe, and all who do not believe, are
so ; those who do believe, that they may be estab-
lished; and those who do not believe, that they
nuiy be encouraged so to do. Among both these
sorts, some evidences may be more profitable and

EXAMPLES OF GOD's FORGIVING GRACE. 209

useful, some to one, some to another. It may be
that amongst all, the whole will be gathered up,
that no fragments be lost. They are all, I hope, in-
struments provided by the Holy Ghost for this end ;
and by this ordinance do we endeavour to put them
into his hand, to be made effectual as he will. One
may reach one soul, another another, according to
his pleasure. One may be of use to establish-
ment, another to consolation, a third to encou-
ragement, according as the necessities of poor
souls do require. However, God, who hath pro-
vided them, knows them all to be needful.

4. They are so also upon account of the vari-
ous conditions wherein the spirits of believers
themselves may be. One may give help to the
same soul at one season, another at another ; one
may secure the soul against a temptation, another
stir it up to thankfulness and obedience.

These things have I spoken, that you may not
think we dwell too long on this consideration.
And I pray God, that your consolation and estab-
lishment may abound in the reading of these
meditations, as I hope they have not been altoge-
ther without their fruit in their preparation.

Further evidences of forgiveness with God. Tes-
timonies that God ivas well 'pleased with some
ivho were sinners. The patience of God to-
wards the world, an evidence of forgiveness.
Experience of the saints of God to the same
purpose.

IV. Let us then, as a fourth evidence of this
truth, consider those, both under the Old Testa-
ment and the New, concerning whom we have the
greatest assurance that God was well pleased with

s2

210 EXAMPLES OF GOD*S FORGIVING GRACE.

them, and that they are now in the enjoyment of
him. And this argument to this purpose, the
apostle insists upon, and presses from sundry in-
stances, Heb. xi. How many doth he there
reckon up, who of old obtained a good report, and
had this testimony, that they pleased God, " All
these inherited the promises through believing;"
ver. 13. that is, obtained the forgiveness of sin. For,
whereas by nature they were children of wrath,
and under the curse, as well as others, obtaining
an infallible interest in the favour of God, and this
testimony that they pleased him, it could not
otherwise be. For, without this, on a just account^
every one of them would have continued in the
state wlierein Adam was, when he heard the voice
of God, and was afraid. Wherefore it being evi-
dent, that some persons, in all generations, have
enjoyed the friendship, love, and favour of God in
this world, and, at their departure out of it, have
entered into glory, it makes it evident that there
is forgiveness of sin with him, without which these
things could not be.

Let us, after the example of the apostle, men-
tion some peculiar instances in this matter. Look
to Abraham ; he was the friend of God, and walked
with God; God made a solemn covenant with
him, and takes it for his memorial throughout all
generations, that he is the God of Abraham : and
he is doubtless now zii rest with God. Our Saviour
calls the place or condition whereinto blessed souls
are gatherotl, " Abraham's bosom." He is at rest,
with whom others are at rest.

The condition was the same with Isaac and
Jacob; they also are in heaven, being alive unto
and with God. Our Saviour proves it from the

tXAMPLES OF GOD S FORGIVING GRACE. 211

tenor of the covenant, " I am the God of Abraham,
the God of Isaac, and the God of Jacob. God is
not the God of the dead, but of the Hving," Matt,
xxii. 32. They are yet ahve, alive unto God, and
with him, by virtue of the covenant; or, after their
death, God would not be said to be their God.
This is the force of our Saviour's argument in that
place, that after their death, God was still their
God. Then death had not reached tlieir whole
persons : they were still alive with God in heaven ;
and their bodies, by virtue of the same covenant,
were to be recovered out of the dust.

The same is the state with David. He was a
man after God's own heart, who did all his will,
and fulfilled all his pleasure. And, although he
died, and his body saw corruption, yet he is not
lost; he is with God in heaven. Hence he ended
his days triumphantly, in a full apprehension of
eternal rest, beyond what could in this world be
attained, and that by virtue of the covenant: for
these are the last words of David, " Although my
house be not so with God, yet he hath made with
me an everlasting covenant," ascertaining to him
sure and eternal mercies, 2 Sam. xxiii. 5.

Peter also is in heaven. Christ prayed for him,
that his faith should not fail ; axid in his death he
glorified God, John xxi. 19.

So is Paul : he also is in heaven ; he knew that
when he was dissolved, he should be with Christ.
Here, then, we are encompassed about with a
cloud of witnesses. For,

1. It is most certain, that they were all sinners ;
they were all so by nature ; for therein there is no
difference between any of the children of men.
And personally they were sinners also : they

9A2 EXAMPLES or god's forgiving gracs.

confessed so of themselves, and some of the sins of
all of them stand upon record ; yea, some of them
were great sinners, or guilty of great and signal
miscarriages. Some before their conversion, as
Abraham, v/ho was an idolater, Josh. xxiv. 2, 3.
and Faul, who was a persecutor and a blasphemer.
Some after their conversion ; some in sins of the
flesh, against their obedience, as David ; and some
in sins of profession, against faith, as Peter.
Nothing, then, is more evident, than that no one
of them came to rest with God but by forgiveness.
Tiad they never been guilty of any one sin, but
only what is left upon record concerning them in
holy writ, yet they could be saved no other way;
for he that transgresseth the law in any one point,
is guilty of the breach of the whole, James ii. 10.

What shall we now say? Do we think that
God hath forgiveness only for this or that indivi-
dual person? No man questions but that all these
were pardoned. Was it by virtue of any special
j^ersonal privilege, that was peculiar to them?
Whence should any such privilege arise, seeing,
by nature, they were no better than others, nor
would have been so personally, had not they been
delivered from sin, and prepared for obedience, by
grace, mercy, and pardon? Wherefore, they all
obtain€id forgiveness, by virtue of the covenant,
from the forgiveness which is with God. And this
is equally ready for others, who come to God the
same way that they did ; that is, by faith and
repentance.

2. Many of those, concerning whom we have
the assurance m.entioned, were not only sinners,
but great sinners, as was said, which must be also
insisted on, to obviate another objection. P'or

EXAMPLES OF GOD*S FORGIVING GRACE. 213

some may say, that although they were sinners,
yet they were not such sinners as we are. And,
although they obtained forgiveness, yet this is no
argument that we shall do so also, who are guihy
of^other sins than they were, and those attended
with other aggravations than theirs were. To
which I say, that I dehght not in aggravating, no,
nor yet in repeating, the sins and faults of the
saints of God of old. Not only the grace of God,
but the sins of men, have by some been turned mto
lasciviousness, or been made a cloak for then-
lusts. But yet, for the ends and purposes foi
which they are recorded by the Holy Ghost, we
may make mention of them. That they may
warn us of our duty ; that we take heed lest we
also fall ; that they may yield us a relief under our
surprisals, are they written. So then, where the
mention of them tends to the advancement of
sovereign grace and mercy, which is the case in
hand, we may insist on them. I think, then, tliat,
without mention of particulars, I may safely say,
that there is no sin, no degree of sin, no aggravat-
ing circumstance of sin, no kind of continuance in
sin, (one sin only excepted,) but that there are those
in heaven who have been guilty of them.

It may be yet, some will say, that they have
considered the"^sins and falls of Lot, David, Peter,
Paul, and the thief himself on the cross, and yet
they find not their own condition exemplified, so
as to conclude that they shall have the same
success with them.

Answer 1. I am not shewing, that this or that
man shall be pardoned, but only demonstrating,
that there is forgiveness with God, and that for a! I
sorts of sins and sinners ; which these instances

214 EXAMPLES OF GOd's FORGIVING GRACE.

do assuredly confirm. And, moreover, they mani-
fest, that if other men are not pardoned, it is
merely because they make not that application for
forgiveness which they did.

2. Yet, by the way, to take off this objection
also, consider what the apostle says in particular
concerning the several sorts of sinners that ob-
tained mercy, "Be not deceived: neither fornica-
tors, nor idolaters, nor adulterers, nor effeminate,
nor abusers of themselves with mankind, nor
thieves, nor covetous, nor drunkards, nor revilers,
nor extortioners, shall inherit the kingdom of God.
And such were some of you : but ye are washed,
but ye are sanctified, but ye are justified,"
1 Cor. vi. 9, 10, 11. Hell can scarce, in more
words, yield us a sadder catalogue. Yet " some'*
of all these sorts were justified and pardoned.

3. Suppose this enumeration of sins doth not
reach the condition of the soul, because of some
especial aggravation of its sin, not expressed, let
such a one add that of our Saviour, " I say unto
you, all manner of sin and blasphemy shall be
forgiven unto men, but the blasphemy against the
Holy Ghost," Matt. xii. 31. They are not, they
shall not be, all actually remitted and pardoned
to all men ; but they are all pardonable to those
that seek to obtain pardon for them according to
the gospel. There is with God forgiveness for
them all. Now, certainly there is no sin, but only
that excepted, but it comes within the compass of
*' all manner of sin and blasphemy;" and so, con-
sequently, some who have been guilty of it are
heaven.

We take it for a good token and evidence of a
virtuous healing water, when, without fraud or

EXAMPLES OF GOD*S FORGIVING GRACE. 215

pretence, we see the crutches of cured cripples,
and impotent persons, hung about as a memorial
of its efficacy. And it is a great demonstration
of the skill and ability of a physician, when many
come to a sick person, and tell him, that we had
the same distemper with you, it had the same
symptoms, the same effects, and by his skill and
care we are cured : Oh ! saith the sick man, bring
him to me, I will venture my life in his hand.
Now, all the saints of heaven stand about a sin-
sick soul; for, in this matter, we are encompassed
with a cloud of witnesses, Heb. xii. 1. And what
do they bear witness to ? What say they to a
poor guilty sinner ? As thou art, so were we ; so
guilty, so perplexed, so obnoxious to wrath, so
fearing destruction from God ! And what way
did you steer, what course did you take, to obtain
the blessed condition wherein you now are ? Sav
they. We went all to God, through Christ, for
forgiveness, and found plenty of grace, mercy, and
pardon, in him for us all ! The rich man in the
parable thought it would be a great means of con-
version, if one should rise from the dead and
preach ; but here we see, that all the saints de-
parted, and now in glory, do jointly preach this
fundamental truth, that there is forgiveness with
God.

Poor souls are apt to think, that all those whom
they read or hear of to be gone to heaven, went
thither because they were so good and so holy.
It is true, many of them were eminently and
exemplarily so in their generations. All of them
were so according to their degrees and measures ;
for ^' without holiness no man can see God." And
it is our duty to labour to be like to them in

216 EXAMPLES OF GOd's FORGIVING GRACE.

holiness, if ever we intend to be so in happiness and
glory. But yet not one of them, not any one that
is now in heaven, Jesus Christ alone excepted,
did ever come thither any other way but by for-
giveness of sin ; and that will also bring us thither,
though we come short of many of them in holi-
ness and grace.

And this evidence of forgiveness, I the rather
urge, because I find the apostle Paul doing it
eminently in his own person, " I thank Christ
Jesus our Lord, who hath enabled me, for that
he counted me faithful, putting me into the minis-
try ; who was before a blasphemer, and a perse-
cutor, and injurious. But I obtained mercy,
because I did it ignorantly, in unbelief. This is a
faithful saying, and worthy of all acceptation, that
Christ Jesus came into the world to save sinners, of
whom I am chief. Howbeit, for this cause I ob-
tained mercy, that in me first Jesus Christ might
shew forth all long-suffering, for a pattern to them
that should hereafter believe on him to life ever-
lasting," ITim. i. 12, 13. 15, 16. A great sinner,
saith he, the chief of sinners, I was, which he
manifests by some notable instances of his sin. I
was, saith he, a blasphemer, the highest sin
against God ; a persecutor, the highest sin against
the saints; injurious, the highest wickedness to-
wards mankind : but, saith he, " I obtained
mercy," I am pardoned, and tliat with a blessed
effect. 1. That he should, after all this, be so
accounted faithful, as to be put into the ministry ;
and, next, that the grace of our Lord Jesus Christ,
in him, and towards him, was exceeding abundant.
And what was the reason, wliat was the cause,
that he was thus dealt with ? Why, it was that he

GOD S LOXG-SUFFERIXG. Q17

nii-^ht be a pattern, an evidence, an argument,
that thei« was grace, mercy, ibrgiveness, to be had
for all sorts of sinners that would beUeve to life
everlasting.

To conclude, then, this evidence: every one
who is now in heaven, hath his pardon sealed in
the blood of Christ. All these pardons are, as it
were, hanged up in the gospel ; they are all en-
rolled in the promises thereof, for the encourage-
ment of those who stand in need of forgiveness,
to come and sue out theirs also. Fear not, then,
the guilt of sin, but the love of it, and the power
of it. If we love sin better than forgiveness, we
shall assuredly go without it. If we had but
rather be pardoned in God's way, than perish, our
condition is secure.

V. The same is evident, from the patience o{
God towards the world, and the end of it. Foi
the clearing hereof, we may observe.

I. That, upon the lirst entrance of sin, and
breach of that covenant which God had made with
mankind in Adam, he might immediately have
executed the threatened curse, and have brought
eternal death upon them that sinned. Justice
required that it should be so, and there wa*
nothing in the whole creation to interpose so much
as for a reprieve, or a respite of vengeance. And
had God then sent sinning man. with the apostate
angels that induced him to sin, immediatelv mto
eternal destruction, he would have been glorified
in his righteousness and severity, by and among
the angels that sinned not ; or he could have
created a new race of innocent creatures, to
have worshipped him and glorified him, for his
righteous judgment ; even as all the elect at the

T

218 god's losg-sufferino.

last day shall do for the destruction of ungodly
men.

2. God hath not taken this course. He hath
continued the race of mankind for a long season
on the earth ; he hath watched over them with
his providence, and exercised exceeding patience,
forbearance, and long-suffering towards them.
This, the apostle Paul at large discourses on,
Acts xiv. 15 — 17. chap. xvii. 24 — 30. as also
Rom. ii. 4. And it is open and manifest in the
event. The whole world is every day filled with
tokens of the power and patience of God. Every
nation, every city, every family, is filled with
them.

3. That there is a common abuse of this pa-
tience of God, visible in the world, in all genera-
tions. So it was of old. God saw it to be so,
and complained of it. Gen. vi. 5, 6. All the
evil, sin, wickedness, that hath been in the world,
which no heart can conceive, no tongue can ex-
press, hath been all an abuse of this patience of
God. This, with most men, is the consequence
of God's patience and forbearance. They count
this a season to fulfil all the abominations that
their evil hearts can suggest to them, or Satan
draw them into a combination with himself in.
This the state of things in the world proclaims,
and every one's experience confirms.

4. Let us therefore consider what is the true
and proper end of this patience of God towards
the world, enduring it in sin and wickedness for
so long a season, and suffering one generation to
be multiplied after another. Shall we think that
God hath no other design, in all this patience
towards mankind in all generations, but merely

god's long-suffering. 219

to suffer them, all and every one, without excep-
tion, to sin against him, dishonour him, provoke
him, that so he may at length everlastingly de-
stroy them all ? It is confessed, that this is the
consequence, the event of it, with most men,
through their perverse wickedness, with their love
of sin and pleasure. But is this the design of
God ? his only design ? hath he no other purpose
but merely to bear with them awhile in their
folly, and then to avenge himself upon them? Is
this his intention, not only towards those who are
obstinate in their darkness, ignorance, and rebel-
lion against him, whose damnation is just and
sleepeth not, but also towards those whom he stirs
up by his grace to seek after a remedy and de-
liverance from the state of sin and death ? God
forbid ; yea, such an apprehension would be con-
trary to all those notions of the infinite wisdom
and goodness of God, which are engrafted upon
our hearts by nature, and which all his works
manifest and declare. Whatever, therefore, it
be, this cannot be the design of God, in his pa-
ence towards the world. It cannot be but that
he must long since have cut oft' the whole race
of mankind, if he had no other thoughts and pur-
poses towards them.

5. If this patience of God hath any other in-
tention towards any, any other effect upon some,
upon any, that is to be reckoned the principal
end of it, and, for the sake whereof, it is evidently
extended to some others, consequently to all.
For those concerning whom God hath an especial
design in his patience, being to be brought forth
in the world after the ordinary way of mankind,
and that in all ages during the continuance of

220 god's long-suffering.

the world, from the beginning; to the end thereof
the patience which is extended to them must also,
of necessity, reach to all, in that variety wherein
God is pleased to exercise it. The whole world,
therefore, is continued under the patience of
^Tod, and the fruits of it, for the sake of some that
are in it.

6. Let us, therefore, see what is the end of
this patience, and what it teaches us. Now, it
rannat possibly have any end, but only that
before rejected, unless there be forgiveness of
sins with God. Unless God be ready and willing
to forgive the sins of them that come to him ac-
cording to his appointment, his patience is merely
subservient to a design of wrath, anger, severity,
and a resolution to destroy. Now, this is an
abomination once to suppose, and would reflect
unspeakable dishonour upon the holy God. Let
a man but deal thus, and it is a token of as evil
and perverse a habit of mind, as any that can
befal him. Let him bear with those who are in
his power in their faults, for no other end, or with
no other design, but that he may take advantage
to bring a greater punishment and revenge upon
them ; and what more vile affection, what more
wretched corruption of heart and mind, can he
manifest? And shall we think that this is the
whole design of the patience of God ? God forbid !

It may be objected, That this argument is not
cogent, because of the instance that lies against
't, in G(xl*s dealing with the angels that sinned.
i»: is evident, that they fell into their transgres-
sion and apostacy before mankind did so : for
ihey Itid and seduced our first parents into sin ;
nd yet God bears with them, and exercises

god's long-suffering. 221

patience towards them to this very day, and will
do so to the consummation of all things, when
they shall be cast into the fire *' prepared for the
devil and his angels." And yet it is granted, that
there is no forgiveness in God for them : so that it
doth not necessarily follow, that there is forgiveness
for men, because of his patience towards them.

I answer, That this must be more fully spoken
to, when we come to remove that great objection
against this whole truth which was mentioned
before, taken from God's dealing with the sinning
angels, whom he spared not ; at present two or
three observations will remove it out of our
way. For,

(1.) That the case is not the same with the
sinning angels, and the race of mankind in all
generations. There are no other angels in this
condition, but only those individuals who first
sinned in their own persons. They are not, in
the providence and patience of God, multiplied
and increased in ensuing times and seasons ; but
they continue the same individual persons who
first sinned, and no more. So that immediate
execution of the whole punishment due to their
sin, would not have prevented any increase of
them. But now with men it is otherwise. For
God continues his patience towards them, to the
production of millions of other persons, who were
not actually in the first sin. Had not God so
continued his forbearance, their being, and conse-
quently their sin and misery, had been prevented ;
so that the case is not the same with sinning an-
gels and men.

(2.) Indeed God exerciseth no patience toward
the angels that sinned; and that because he had

T 2

222 (iOn's LONG-SLFFFRING.

no forgiveness for lliem. So Peter tells us, 2 Epis-
tle ii. 4. '* God spared not the angels that sinned,
but cast them down to hell, and delivered them
into chains of darkness." Immediately upon their
sin, they were cast out of the presence of God,
whose vision and enjoyment they were made for,
and which they received some experience of. And
they were cast into hell, as the place of their ordi-
nary retention, and of their present anguish under
the sense of God's curse and displeasure. And al-
though they may, some of them, be permitted to
compass the earth, and to walk to and fro therein,
to ser\'e the ends of God's holy, wise providence,
and so to be out of their prison ; yet they are still
in their chains ; for they were delivered unto chains
of darkness, to be kept unto the last judgment.
And in these things they lie actually under the
execution of the curse of God ; so that there is
indeed no patience exercised towards them. If a
notorious malefactor, or murderer, be committed
into a dungeon, and kept bound with iron chains
to prevent his escape, until the appointed day for
his solemn judgment and execution, without the
least intention to spare him, none will say, there is
patience exercised towards him ; things being dis-
posed only so, as that his punishment may be
secure and severe. And such is the case, such is
the condition, of the angels that sinned, who are
not, therefore, to be esteemed objects of God's
patience.

(3.) The reason why the full and final punish-
ment of these angels is reserved and respited to
the apf)ointcd season, is not for their own sakes,
their good, benefit, or advantage at all, but merely
that the end of God's patience towards mankind

god's long-suffering. 223

might be accomplished. When this is once brought
about, they shall not be spared a day, an hour, a
moment : so that God's dispensation towards them
is nothing but a mere withholding the infliction ot
the utmost of their punishment, until he hath
accomplished the blessed ends of his patience
towards mankind.

But you will say, secondly, Is it not said, that
God, " willing to shew his wrath, and to make his
power known, endures with much long-suffering the
vessels of wrath fitted for destruction ?" Rom. ix. 22.
So that it seems that the end of God's endurance
and long- suffering, to some at least, is only their
fitting to destruction.

Answer 1. It is one thing to endure with much
long-suftering, another thing to exercise and de-
clare patience. The former only intimates God's
withholding, for a season, of that destruction
which he might justly inflict, which we speak not
of; the other denotes an acting in a way of good-
ness and kindness for some special end.

2. The next verse declares the great end of
God's patience, and answers this objection, that
** he might make known the riches of his glory in
the vessels of mercy which he had prepared for
glory," ver. 23. This is the great end of God's
patience, which, whilst he is in pursuit of towards
the vessels of mercy, he endureth others with
much long-suftering and forbearance. This, then,
is fully evident, that there could be no sufficient
reason assigned for the patience of God towards
sinners, but that there is forgiveness prepared for
them that come to him by Christ.

And this the scripture clearly testifies to, 2 Pet.
iii. 9. The question is, What is the reason why

224 god's long-suffering.

God forbears the execution of his judgment upon
wicked and ungodly men ? Some would have it,
that God is slack : that is, regardless of the sins
of men, and takes no notice of them. No, saith
the apostle, God hath another design in his pa-
tience and long-suffering ; what is this ? It is, to
manifest that he is not willing we should perish.
That is it which we Have proved. For our free-
dom from destruction is by repentance, which
necessarily infers the forgiveness of sin. So
Paul tells us, that in the gospel is declared what
is the end of God's patience and forbearance ;
it is, saith he, '' the remission of sins," Rom.
iii. 25.

Let us, therefore, also mind this evidence, in
the application of ourselves to God for pardon.
It is certain that God might have taken us from
our birth, and have cast us into utter darkness.
And, in the course of our lives, we have been
guilty of such provocations, as God might justly
have taken the advantage of, to glorify his jus-
tice and severity in our ruin. But yet we have
lived thus long in the patience and forbearance of
God. And to what end hath he thus spared us,
and let pass those advantages for our destruction,
that we have put into his hand ? Is it not, that he
might, by his patience, give us leave and space to
get an interest in that forgiveness which he thus
testifies to be in himself? Let us then be encou-
raged by it, to use it to the end and purpose for
which it is exercised towards us. You that are
yet in doubt of your condition, consider that the
patience of God was extended to you this day
this very day, that you might use it for the ob-
taining of the remission of your sins. Lose not

Tilt EXPERIENCE OF SAINTS. 225

this day, nor one day more, as you love your
souls ; for woful will be their condition, who shall
perish for despising or abusing the patience ot

God. - , . ^ .

VI. The faith and experience of the seunts ni
this world, give in testimony to this truth ; and
we know that their record in this matter is true.
Let us then ask of them, what they believe, what
they have found, what they have experience ot
as to the forgiveness of sin ? This God himself
directs and leads us to, by appealing to our own
experience; whence he shews us, that we may
take relief and support in our distresses, I sa. xl.
28 •' Hast thou not heard ? Hast thou not
known ?" Hast not thou thyself, who now cnest
out, that thou art lost and undone, because God
hath forsaken thee, found and known by expe-
rience the contrary, from his former dealings with
thee? And, if our own experience may confirm us
aeainst the workings of our unbelief, so may that
of others also. And this is that which Lliphaz
directs Job to, chap. v. 1. " Call now it there be
any that will answer thee, and to which ot the
saints wilt thou look ?" It is not a supplication to
them for help that is intended, but an inquiry
after the experience in the case m hand, wherein
he wrongfully thought they could not justiiy
Job. In the Hebrew " to which of the saints on
the right hand or left, wilt thou have regard in
this matter?" Some would foolishly hence seek
to confirm the invocation of the saints departed :
when indeed, if they were intended, i*. is rather
forbidden and discountenanced than directed to.
But the saints here are, '* the saints that are m
the earth," Psalm xvi. 3. whose experience Job

226 THE EXPERIENCE OF SAINTS.

is directed to inquire into and after. David
makes it a great encouragement to waiting upon
God, as a God hearing prayer, that others had
done so, and found success, Psalm xxxiv. 6.
''This poor man cried unto the Lord, and the Lord
heard him, and saved him out of all his troubles."
If he did so, and had that blessed issue, why
should not ^ye do so also ? The experiences of
one, are often proposed for the confirmation and
establishment of others ; so the same David,
" Come," saith he, " and hear, all ye that fear God,
and I will declare what he hath done for my soul,"
Psa. Ixvi. 16. He contents not himself to remind
them of the word, promises, and providence of God,
which he doth most frequently ; but he will give
them the encouragement, and support also, of his
own experience. So Paul tells us, " That he was
comforted of God in all his tribulations, that he
might be able to comfort them which are in any
trouble, by the comfort wherewith he himself was
comforted of God," 2 Cor. i. 4. that is, that he
might be able to communicate to them his own ex-
perience of God's dealing with him, and the satis-
faction and assurance that he found therein. So
also he proposes the example of God's dealing with
him in the pardon of his sins, as a great motive to
others to believe, 1 Tim. i. 13 — 16. And this mu-
tual communication of satisfying experiences in the
things of God, or of our spiritual sense and evidence
of the power, efficacy, and reality of gospel truths,
being rightly managed, is of singular use to all sorts
of believers. So the same great apostle acquaints
us in his own example, *' I long to see you, that I
may impart to you some spiritual gift, to the end
you may be established ; that is, that I may be

THE EXPERIENCE OF SAINTS. 227

comforted together with you, by the mutual faith
both of you and me." Rom. i. 11, 12. He
longed, not only to be instructing them, in the
pursuit of the work of the ministry committed to
him, but to confer also with them about their
mutual faith, and what experience of the peace
of God in believing they had attained.

We have in our case called in the testimony of
the saints in heaven, with whom those on earth
do make up one family, even that one family in
heaven and earth, which is called after the name
of the Father of our Lord Jesus Christ, Eph. iii.
14, 15. And they all agree in their testimony,
as becomes the family and children of God. But
these below, we may deal personally with ; whereas
we gather the witness of the other, only from
what is left upon record concerning them. And,
for the clearing of this evidence, sundry things
are to be observed.

Men living under the profession of religion,
and not experiencing the power, virtue, and effi-
cacy of it in their hearts, are, whatever they pro-
fess, very near to atheism, or at least exposed to
great temptations thereto. If they profess they
know God, but in works deny him, '* they
are abominable, and disobedient, and to every
good work reprobate," Tit. i. 16. Let such men
lay aside tradition and custom, let them give up
themselves to a free and a rational consideration
of things, and they will quickly find, that all
their profession is but miserable self-deceiving ;
and that indeed they believe not one word of the
religion which they profess : for of what their
religion affirms to be in themselves, they find not
any thing true or real. And what reason have

228 THE EXPERIENCE OF SAINTS.

they then to believe, that the things which it
speaks of, that are without them, are one jot bet-
ter ? If they have no experience of what it
affirms to be within them, what confidence can
they have of the reality of what it reveals to be
without them ? John tells us, that " he who
saith he loves God whom he hath not seen, and
doth not love his brother whom he hath seen, is
a liar." Men who do not things of an equal con-
cern to them, wherein thay may be tried, are not
to be believed in what they profess about greater
things, whereof no trial can be had. So he that
believes not, who experiences not, the power of
that which the religion he professes affirms to be
in him, if he says, that he doth believe other
things which he can have no experience of, he is
a liar. For instance, he that professes the gos-
pel, avows that the death of Christ doth crucify
sin ; that faith purifies the heart ; that the Holy
Ghost quickens and enables the soul to duty ;
that God is good and gracious to all that come
to him ; that there is precious communion to be
obtained with him by Christ ; that there is great
joy in believing. These things are plainly, openly,
and frequently insisted on in the gospel. Hence
the apostle presses men to obedience on the ac-
count of them ; and, as it were, leaves them at
liberty from it, if they were not so, Phil. ii. 12.
Now, if men have lived long in the profession of
these things, saying that they are so, but indeed
find nothing of truth, reality, or power in them,
have no experience of the effects of them in
their own hearts or souls, what stable ground
have they of believing any thing else in the
gospel, whereof they cannot have experience ?

THE EXPERIENCE OF SAINTS. 229

A man professes, tliat the death of Christ will
mortify sin, and subdue corruption; why doth he
believe it? because it is so affirmed in the gospel :
how, then, does he find it to be so? hath it this
effect upon his soul, in his own heart? Not at all ;
he finds no such thing in him. How, then, can
this man believe, that Jesus Christ is the Son of
God, because it is affirmed in the gospel, seeing
that he finds no real truth of that which it alfirn.s
to be in himself? So our Saviour argues, " If I
have told you earthly things, and ye believe not,
how will ye believe, if I tell you heavenly things T'
John iii. 12. If you believe not the doctrine of
regeneration, w^iich you ought to have experience
of, as a thing that is wrought in the hearts of men
on the earth ; how can you assent to those hea-
venly mysteries of the gospel, which at first are to
be received by a pure act of faith, without any
present sense or experience.

Of all dangers, therefore, in profession, let pro-
fessors take heed of this ; namely, of a customary,
traditional, or doctrinal, owning such truths as
ought to have their effects and accomplishment in
themselves, whilst they have no experience of the
reality and efficacy of them. This is plainly to
have a form of godliness, and to deny the power
thereof: and of this sort of men do we see many
turning atheists, scoffers, and often apostates :
they find in themselves, that their profession was
a lie, and that, in truth, they had none of those
things which they talked of. And to what end
should they continue longer in the avowing oi
that which is not? Besides, finding these
things, which they have professed to be in theoi.
not to be so, they think that what they have

U

230 THE EXPERIENCE OF SAINTS.

believed of the things that are without them, are
of no other nature, and so reject them altogether.

You will say, then, What shall a man do, who
cannot find or obtain an experience in himself of
what is affirmed in the word ? He cannot find the
death of Christ crucifying sin in him, and he can-
not find the Holy Ghost sanctifying his nature, or
obtain joy in believing. What shall he then do ?
shall he not believe or profess those things to be
so, because he cannot obtain a blessed experience
of them ? I answer, Our Saviour hath perfectly
given direction in this case, " If any man will do
his will, he shall know of the doctrine, whether it
be of God, or whether I speak of myself," John
vii. 17. Continue in following after the things
revealed in the doctrine of the gospel, and you
shall have a satisfactory experience that they are
true, and that they are of God ; cease not to act
faith on them, and you shall find their effects ; for
"^then shall we know, if we follow on to know the
Lord," Hos. vi. 3. Experience will ensue upon
permanency in faith and obedience. Yea, the
first act of sincere believing will be accompanied
with such a taste, will give the soul so much ex-
perience, as to produce a firm adherence to the
things believed. And this is the way to prove
** what is that good, and acceptable, and perfect
will of God," which is revealed to us, Rom. xii. 2.

Where there is an inward spiritual experience
of the power, reality, and efficacy of any super-
natural truth, it gives great satisfaction, stability,
and assurance to the soul. It puts the soul out
of danger, or suspicion of being deceived ; and-
gives it to have the testimony of God in itself. So
the apostle tells us, '* He that believeth on the

THE EXPERIENCE OF SAINTS. 231

Son of God hath the witness in himself," 1 John
V. 10. He had discoursed of the manifold testi-
mony that is given in heaven by all the holy per-
sons of the Trinity, and on earth by grace and
ordinances, to the forgiveness of sin, and eternal
life to be obtained by Jesus Christ. And this re-
cord is true, firm, and stable, an abiding founda-
tion for souls to rest upon, that will never deceive
them. But yet all this while it is without us ;
it is that which we have no experience of in our-
selves : only we rest upon it, because of the
authority and faithfulness of them that gave it.
But now, he that actually believeth, hath the
testimony in himself; he hath by experience a
real evidence and assurance of the things testified
to, namely, " that God hath given us eternal life,
and that this life is in the Son," ver. 11. Let
us then a little consider, wherein this evidence
consists, and from whence this assurance arises.
To this end, some few things must be consi-
dered : As,

1. That there is a great answerableness and
correspondency between the heart of a believer
and the truth that he believes. As the word is in
the gospel, so is grace in the heart ; yea, they are
the same thing variously expressed, " Ye have
obeyed from the heart that form of doctrine deli-
vered unto you," Rom. vi. 17. As our translation
doth not, so I knew not how in so few words to
express that which is emphatically here insinuated
by the Holy Ghost. The meaning is, that the
doctrine of the gospel begets the form, figure,
image, or likeness of itself, in the hearts of them
that believe ; so they are cast into the mould of it.
As is the one, so is the other. The principle of

232 THE EXPERIENCE OF SAINTS.

grace in the heart, and that in the word, are as
children of the same parent, completely resem-
bling and representing one another. Grace is a
living word, and the word is figured, limned*
grace: as is regeneration, so is a regenerate heart;
as is the doctrine of faith, so is a believer: and
this gives great evidence to, and assurance of, the
things that are believed. As we have heard, so
we have seen and found it; such a soul can pro-
duce the duplicate of the word, and so adjust all
things thereby.

2. That the first original expression of divine
truth is not in the word, no, not as given out from
the infinite abyss of divine wisdom and veracity,
but it is laid up, and expressed, in the person of
Christ. He is " the first pattern of truth," which
from him is expressed in the word, and from
and by the word impressed on the hearts of be-
lievers; so that, as it hath pleased God that all
the treasures of wisdom and knowledge should be
in him, dwell in him, have their principal residence
in him, Col. ii. 3. so the whole word is but a reve-
lation of the truth in Christ, or an expression of
his image and likeness to the sons of men. Thus
we are said to " learn the truth as it is in Jesus,"
Eph. iv. 21. It is in Jesus originally and really,
and from him it is communicated to us by the
word. We are thereby taught, and do learn it;
for thereby, as the apostle proceeds, " we are re-
newed in the spirit of our mind, and do put on
the new man, which, after God, is created in
righteousness and true holiness," ver. 23, 24.
First, the truth is in Jesus; then it is expressed in
the word: this word, learned and believed,
• Painted to the life.

THE EXPERIENCE OF SAINTS. 233

becomes grace in the heart, every way answering
to the Lord Christ's image, from whom this trans-
forming truth did thus proceed. Nay, this is
carried by the apostle yet higher, namely, to God
the Father himself, whose image Christ is, and
believers his, through the word : " We all with
open face, beholding, as in a glass, the glory of
the Lord, are changed into the same image, from
glory to glory, by the Spirit of the Lord," 2 Cor.
iii. 18. whereunto add, chap. iv. 6. '' God,, who
commanded light to shine out of darkness, hath
shined into our hearts, to give the light of the
knowledge of God in the face of Jesus Christ."
The first pattern or example of all truth and holi-
ness, is God himself ; hereof Christ is the image,
ver. 4. Christ is the image of God, " the bright-
ness of his glory, and the express image of his
person," Heb. i. 3. " The image of the invisible
God," Col. i. 15. Hence, we are said to see the
.j{;lory of God in the face of Jesus Christ ; because
he being his image, the love, grace, and truth of
tlie Father, are represented and made conspicuous
ill him. For we are said to behold it in his face,
because of the open and illustrious manifestation
of the glory of God in him. And how do we be-
hoicl this glory? In a glass, " as in a glass," that
is, in the gospel, which hath the image and like-
ness of Christ, who is the image of God, reflected
upon it, and communicated to it. So have we
traced truth and grace from the person of the
Father, to the Son as Mediator, and thence
transfused into the word. In the Father, it is
essentially; in Jesus Christ, originally and exem-
plarily ; and in the word, as in a transcript or
copy. But doth it abide there ? No, God, by

u2

234 THE EXPERIENCE OF SAINTS.

the word of the gospel, '* shines into our hearts,"
2 Cor. iv. 6. * He irradiates our minds with a
saving light into it, and apprehension of it. And
what thence ensues? The soul of a believer is
changed into the same image, by the effectual
working of the Holy Ghost, chap. iii. 18. that is,
the likeness of Christ implanted on the word, is
impressed on the soul itself, whereby it is renewed
into the image of God, whereunto it was at first
created. This brings all into a perfect harmony.
Where gospel truth is effectually received, and
experienced in the soul, there is not only a conso-
nancy between the soul and the word, but between
ihe soul and Christ by the word, and the soul and
(^i^od by Christ. And this gives assured establish-
ment to the soul in the things that it believes.
Divine truth so conveyed to us, is firm, stable, and
immoveable. And we can say of it in a spiritual
sense, " That which we have heard, that which
we have seen with our eyes, which we have looked
upon, and our hands have handled of the word of
lii'e," we know to be true. Yea, a believer is a
testimony to the certainty of truth in what he is,
much beyond what he is in all that he saith.
Words may be pretended ; real effects have their
testimony inseparably annexed to them.

3. Hence it appears, that there nmst needs be
great assurance of those truths which are thus
received, and believed. For hereby are *' the
senses exercised to discern good and evil," Heb.
v. 14. Where there is a spiritual sense of truth, of
the good and evil that is in doctrines, from an in-
ward experience of what is so good, and from
thence an aversion to the contrary, and this ob-
tained by reason of a habit, or a habitual frame

THE EXPERIENCE OF SAINTS. 235

of heart, there is strength, there is stedfastness
and assurance. This is the teaching of the unction,
which will not, which cannot deceive. Hence
many of old and of iate, that could not dispute,
could yet die for the truth. He who came to
another, and went about to prove, by sophistical
reasons, that there was no such thing as motion,
had only this return from him, who either was not
able to answer his cavilling, or unwilling to put
himself to trouble about it ; he arose, and walking
up and down, gave him a real confutation of his
sophistry. It is so in this case ; when a soul hath
a real experience of the gTace of God, of the par-
don of sins, of the virtue and efficacy of the death
of Christ, of justification by his blood, and peace
with God by believing ; let men or devils, or angels
from heaven, oppose these things, if it cannot
answer their sophisms, yet he can rise up and
walk; he can, with all holy confidence and assur-
ance, oppose his own satisfying experience to all
their arguings and suggestions. A man will not
be disputed out of what he sees and feels ; and a
believer will abide as firmly by his spiritual sense
as any man can by his natural sense.

This is the meaning of that prayer of the
apostle, Col. ii. 2. ''That your hearts might be
comforted, being knit together in love, to all
riches of the full assurance of understanding, to
the acknowledgment of the mystery of God, and
of the Father, and of Christ." Understanding in
the mysteries of the gospel they had ; but he
prays, that by a farther experience of it, they
might come to the " assurance of understanding."
To be true, is the property of the doctrine itself,
to be certain or assured, is the property of our

236 THE EXPERIENCE OF SAINTS.

minds. Now, this experience doth so unite the
mind and truth, that we say, such a truth is most
certain ; whereas certainty is indeed the property
of our minds, or their knowledge, and not of the
truth known. It is certain to us, that is, we have
an assured knowledge of it, by the experience we
have of it. This is the " assurance of under-
standing" here mentioned. And he further prays
that we may come to the riches of this assurance ;
that is, to an abundant plentiful assurance : and
that, " to the acknowledgment of the mystery
of God" owning it from a sense and experience
of its excellency and worth.

And this is in the nature of all gospel truths :
they are fitted and suited to be experienced by a
believing soul. There is nothing in them so sub-
lime and high, nothing so mysterious, nothing so
seemingly low and outwardly contemptible, but
that a gracious soul hath experience of an excel-
lency, reality, power, and efficacy in it all. For
instance, look on that which concerns the order
and worship of the gospel ; tliis seems to many to
be a mere external thing, whereof a soul can have
no inward sense or relish. Many notions there-
arc about it, and endless contentions, but what
more ? Why, let a gracious soul, in simplicity and
sincerity of spirit, give up himself to walk with
Christ according to his appointment, and he shall
quickly find such a taste and relish in the fellowship
of the gospel, in the communion of saints, and of
Christ, amongst them, as that he shall come up
to such riches of assurance in the understanding and
acknowledgment of the ways of the Lord, as others,
by their disputing, can never attain to. What
is so high, glorious, and mysterious, as the

THE EXPERIENCE OF SAINTS. 237

doctrine of the ever blessed Trinity ? Some wise
men have thought meet to keep it veiled from
ordinary christians ; and some have delivered it in
such terms, as that they can understand nothing
by thern. But take a beliewr, who hath tasted
how gracious the Lord is, in the eternal love of
the Father, the great undertaking of the Son, in
the work of mediation and redemption, with the
almighty work of the Spirit, creating grace and
comfort in the soul, and hath had an experience
of the love, holiness, and power of God in them
all, and he will, with more firm confidence, adhere
to this mysterious truth, being led into it, and
confirmed in it, by some few plain testimonies of
the word, than a thousand disputers shall do, who
only have the notion of it in their minds. Let
a real trial come, and this will appear : few will
be found to sacrifice their lives on bare specula-
tions. Experience will give assurance and
stability.

We have thus cleared the credit of the testi-
mony, now to be improved. It is evident on these
grounds, that there is a great certainty in those
truths, whereof believers have experience. Where
they communicate their power to the heart, they
give an unquestionable assurance of their truths ;
and when that is once realized in the soul, all dis-
putes about it are put to silence.

These things being so, let us inquire into the
faith and experience of the saints on the earth, as
to what they know of the truth proposed for con-
firmation ; namely, that there is forgiveness with
God. Let us go to some poor soul, that now
walks comfortably under the light of God's coun-
tenance, and say unto him, Did we not know you,

238 THE EXPERIEl^CE OF SAINTS.

some while since, to be full of sadness and great
anxiety of spirit ; yea, sorrowful almost to death,
and bitter in soul ?

Answe7\ Yes, saith he, so it was indeed ; my
days were consumed with mourning, and my life
with sorrow ; and I walked heavily in fear and
bitterness of spirit all the day long.

Why, what ailed you ? what was the matter
with you, seeing, as to outward things, you were
in peace ?

Answej'. The law of God had laid hold of me,
and slain me ; I found myself thereby a woful
sinner, yea, overwhelmed with the guilt of sin.
Every moment I expected tribulation and wrath
from the hand of God : " My sore ran in the
night, and ceased not, and my soul refused com-
fort."

How is it, then, that you are thus delivered,
that you are no more sad ? Where have you
found ease and peace ? have you been by any
means delivered, or did your trouble wear off,
and depart of its own accord ?

Answer. Alas ! no ; had 1 no. met with an
effectual remedy, I had sunk, and everlastingly
perished.

What course did you take ?

Answer. I went to Him, by Jesus Christ,
against whom I have sinned, and have found Him
better to me than I could expect, or ever should have
believed, had not he overpowered my heart by his
Spirit. Instead of wrath, which I feared, and that
justly, because I had deserved it, he said to me
in Christ, " Fury is not in me." For a long time
I could not believe it ; I thought it impossible
that there should be mercy and pardon for me,

THE EXPEIll£KCE OF SAINTS. 239

or such a one as I. But he still supported me,
sometimes by one means, sometimes by another ;
until, taking my soul near to himself, he caused
me to see the folly of my unbelieving heart, and
the vileness of the hard thoughts I had of him,
and that indeed there is with him forgiveness and
plenteous redemption. This hath taken away
all my sorrows, and given me quietness, with rest
and assurance.

But are you sure now that this is so ? may you
not possibly be deceived ?

Answer. I have not the least suspicion of any
such matter ; and if, at any time, aught doth arise
to that purpose, it is quickly overcome.

But how are you confirmed in this persuasion ?

Answer. That sense of it which I have in my
heart, that sweetness and rest which have expe-
rience of, that influence it hath upon my soul, that
obligation I find laid upon me by it to all thankful
obedience, that relief, support, and consolation,
which it hath afforded me in trials and troubles, in
the mouth of the grave, and entrance of eternity,
all answering what is declared concerning these
things in the word, will not suffer me to be de-
ceived. I could not indeed receive it, until God
was pleased to speak it to me. But now, let Satan
do his utmost, I shall never cease to bear this tes-
timony, that there is mercy and forgiveness with
him.

How many thousands may we find of these in
the world, who have had such a seal of this truth
in their hearts, as that they can not only securely
lay down their lives in the confirmation of it, if
called thoreunto, but also do cheerfully and
triumphantly venture their eternal conceiTis upon

240 INSTITUTION OF RELIGIOUS WORSHIP,

it. Yea, this is the rise of all that peace, serenity
of mind, and strong consolation, which, in this
world, they are made partakers of.

Now, this is to me, on the principles before laid
down, an evidence great and important. God
hath not manifested this truth unto the saints,
thus copied it out of his word, and exemplihed it
in their souls, to leave them under any possibility
of being deceived.

Institution of religions ivoi^ship, an evidence of
forgiveness.

VII. God's institution of religious worship, and
honour therein to be rendered unto him by sin-
ners, is another evidence that there is forgiveness
with him. I have instanced before, in one par-
ticular of worship, to this purpose, namely, in that
of sacrifices ; but therein we intended only their
particular nature and signification, how they de-
clared and manifested reconciliation, atonement,
and pardon. That now aimed at is to shew, how
all the worship that God hath appointed unto us,
and all the honour which we give unto his holy
Majesty thereby, is built upon the same founda-
tion, namely, a supposition of forgiveness; and is
appointed to teach it, and to ascertain us of it,
which shall briefly be declared. To this end.
observe,

1, That the general end of all divine and reli-
;:^ious worship, is to raise unto God a revenue of
glory out of the creation. Such is God's infinite
natural self-sufficiency, that he stands in need of
no such glory and honour. He was in himself
no less infinitely and eternally glorious, before the
creation of all, or any thing whatever, than he

AN EVIDENCE OF rORGIVENESS. 241

will be when he shall be encompassed about with
the praises of all the works of his hands. And
such is his absolute perfection, that no honour
given unto him, no admiration of him, no ascrip-
tion of glory and praise, can add any thing unto
him. Hence, saith the psalmist, " My goodness
extends not unto thee," Psa. xvi. 2. It doth not
so reach thee, as to add unto thee to profit thee,
as It may do the saints that are on earth. As in
Job chap. xxii. 2, 3. '' Can a man be profitable
unto God, as a man that is wise may be profitable
unto himself? Is it any pleasure to the Almighty
that thou art righteous, or is it gain unto him that
thou makest thy ways perfect V There is no
doubt, but that it is well pleasing unto God, that
we should be righteous and upright : but we do
him not a pleasure therein, as though he stood in
need of it, or it were advantage or gain unto him.
And again, chap. xxxv. 7. '' If thou be righteous,
what givest thou him, or what receiveth he at
thuie hand ?" And the reason of all this the
apostle gives us, " a^ him, and through him, and
to him are all things," Rom. xi. 36. Being the
first sovereign cause, and last absolute end, of all
things, every way perfect and self-suflicient,
nothing can be added unto him. Or, as the same
apostle speaks, " God that made the world, and
all things therein, seeing that he is Lord of
heaven and earth, is not worshipped with men's
hands, as though he needed any thing, seeing he
giveth unto all life, and breath, and all things "
Acts xvii. 24, 25. As he himself pleads at la?-e,
Psa. 1. 7—13. °

2. Wherefore all the revenue of glory that God
will receive by his worship, depends merely on liis

X

242 INSTITUTION OF RELIGIOUS WORSHIP,

own voluntary choice and appointment. All wor-
ship, I say, depends now on the sovereign will
and pleasure of God. It is true, there is a natu-
ral worship due from rational creatures, by the
law of their creation. This was indispensably
and absolutely necessary at first. The very being
of God, and order of things, required that it
should be so. Supposing that God had made
such creatures as we are, it could not be but that
moral obedience was due unto him, namely, that
he should be believed in, trusted, and obeyed, as
the first cause, last end, and sovereign Lord of
all. But the entrance of sin, laying the sinner
absolutely under the curse of God, utterly put an
end to this order of thino-s. Man was now to
have perished immediately, and an end put unto
the law of this obedience. But here, in the sove-
reign will of God, an interposition was made be-
tween sin and the sentence ; and man was respited
from destruction. All worship following hereon,
even that which was before natural by the law of
creation, is now resolved into an arbitrary act of
God's will.

. And unto this end is all worship designed,
namely, to give glory unto God. For, as God
hath said, that he will be sanctitied in all that
draw nigh unto him, that is, in his worship, and
that therein he will be glorified, Lev. x. 3, and
that he that ofFereth him praise, that is, perform-
eth any part of his worship and service, glorifieth
him, Psa. 1. 23 ; so the nature of the thing itself
declares that it can have no other end. By this
lie hath all his glory, even from the inanimate
creation.

3. Consider, that God hath not prescribed any

AN EVIDENCE OF FORGIVENESS. 243

worship of himself unto the angels that sinned*
They are, indeed, under his power, and he useth
them as he pleaseth, to serve the ends of his holy
providence. Bounds he prescribes unto them by
his power, and keeps them in dread of the full
execution of his wrath ; but he requires not of
them that they should believe in him. They
believe indeed, and tremble. They have a natu-
ral apprehension of the being, power, providence,
holiness, and righteousness of God, which is inse-
parable from their natures ; and they have an
expectation from thence of that punishment and
vengeance, which is due unto them, and which is
inseparable from them as sinners. And this is
their faith : but to believe in God, that is, to put
their trust in him, to resign up themselves unto
him, God requires it not of them. The same is
the case v/ith them also, as to love, fear, delight,
and all inward affections, which are the proper
worship of God : these they have not, nor doth
God any longer require these of them. They
entirely cast them off in their first sin. And
where these are not, where they are not required,
where they cannot be, there no outward worship
can be prescribed or appointed ; for external insti-
tuted worship is nothing but the way that God
assigns, and chooses to express and exercise the
inward affections of our minds towards him. He
rules the fallen angels per nutum provident ice ^
not verbum prcBcepti* Now, as God dealt with
the angels, so also would he have dealt with
mankind, had he left them all under the curse,
without remedy or hope of relief. As he doth

* By the m ill of his providence, not by the word of the
commandment.

?4'i INSTITUTION OF RELIGIOUS WORSHIP,

with them, he eternally satisfies himself in that
revenue of glory which arises to him in their punish-
ment : so also he would have done with these,
had there been no forgiveness with him for them.
He would not have required them to fear, love, or
obey him, or have appointed unto them any way
of worship, whereby to express such affections
towards him. For to what end should he have
done it ? What righteousness would admit, that
service, duty, and obedience, should be prescribed
unto them, who could not, ought not to have any
expectation or hope of acceptance or reward ?
This is contrary to the very first notion God re-
quires in us of his nature. " For he that cometh
unto God, must believe that he is, and that he is
a rewarder of all them that diligently seek him,"
Heb. xi. 6. which would not be so, should he
appoint a voluntary worship, and not propose a
reward to the worshippers. Wherefore,

4. It is evident that God, by the prescription of
a worship unto sinners, doth fully declare, that
there is forgiveness with him for them. For,

(1.) He manifests thereby, that he is willing
to receive a new revenue of glory from them. This,
as we have proved^ is the end of worship. This
he would never have done, but with a design of
accepting and rewarding his creatures. For do
we think that he will be beholden unto them ?
that he will take and admit of their voluntary rea-
sonable service, according to his will and com-
mand, without giving them a reward ? yea, and
such a one as their obedience holds no proportion
unto ? No such thing would become his infinite
self-sufficiency, goodness, and bounty. This the
wife of Manoah well pleads : *' If," saith she, '* the

AN EVIDENCE OF FORGIVENESS. 245

Lord were pleased to kill us, he would not have
received a meat-ofFering and a burnt offering- at
our hands," Judg. xiii. 23. His acceptance of
worship from us is an infallible demonstration,
that he will not execute against us the severity of
the first curse. And this is clearly evidenced in
the first record of solemn instituted worship per-
formed by sinners, " God had respect unto Abel
and his offering," Gen. iv. 4. Some think that
God gave a visible pledge of his acceptance of
Abel and his offering ; it may be, it was by fire
from heaven. For how else should Cain so
instantly know that his brother and his offering
were accepted, but that he and his were refused ?
However it were, it is evident that what testimony
God gave of the acceptance of his offering, the
same he gave concerning his person ; and that in
the first place he had respect unto Abel, and then
to his offering. And therefore the apostle saith,
that thereby he obtained "witness that he was
righteous." Heb. xi. 4. that is, the witness or testi-
mony of God himself. Now, this was in the for-
giveness of his sin ; without which he could nei-
ther be righteous nor accepted, for he was a sin-
ner. This God declared by acceptance of his
worship. And thus we also, if we have any testi-
mony of God's acceptance of us in any part of
his worship, should employ it to the same end.
Hath God enlarged our hearts in prayer ? hath he
given us an an-swer unto any of our supplications ?
hath he refreshed our hearts in the preaching and
dispensation of the word, or any other ordinance?
We are not to rest in the particular about which
our communion with him hath been. Our doing
so is the cause why we lose our experiences.
X 2

246 IKSTITUTION OF RELIGIOUS -WORSHIP,

Tliey lie scattered up and down, separated from
their proper root, and so are easily lost. But this
is that which we should do : first improve such
particular experiences in the worship of God unto,
namely, that God hath pardoned our sins, and
accepted our persons thereon ; for without that,
none of our worship or service would please him,
or be accepted with him.

(2.) Hereby God lets us know, that he deals
with us upon new terms ; so that, notwithstanding
sin, we may enjoy his love and favour. For this
we have the engagement of his truth and veracity,
and he cannot deceive us; but yet, by this com-
mand of his, for his worship, we should be de-
ceived, if there were not forgiveness with him.
For it gives us encouragement to expect, and
assurance of finding, acceptance with him, which,
without it, cannot be obtained. This, then, God
declares by his institution of and command for his
worship, namely, that there is nothing that shall
indispensably hinder those who give up themselves
unto the obedience of God's commands, from en-
joying his love and favour, and communion with
him.

(3.) For matter of fact : it is known and con-
fessed, that God hath appointed a worship for
sinners to perform. All the institutions of the
Old and New Testament bear witness hereunto.
God was the author of them. And men know not
what they do, wnen either they neglect them, or
would be intermixing their own imaginations with
them. What can the mind of man conceive or
invent, that may have any influence in this mat-
ter, to secure to the souls of believers their accept-
ance with God ? Is there any need of their testi-

AN EVIDENCE OF FORGIVENESS. 247

mony to the truth, faithfulness, and goodness of
God ? These things he hath taken upon himself.
This, then, is that which is to be fixed on our
souls, upon our first invitation unto religious wor-
ship, namely, that God will have a new revenue of
glory from us, and therefore he declares, that there
is a way for the taking away of our sins, without
which we can give no glory to him by our obe-
dience ; and this is done only by forgiveness.

5. There are some ordinances of worship ap-
pointed for this very end and purpose, to confirm
unto us the forgiveness of sin ; especially in that
worship which is instituted by the Lord Jesus
under the New Testament. I shall instance in
one or two.

(1.) The ordinance of baptism. This was ac-
companied with the dawning of the gospel, in the
ministry of John the Baptist. And he expressly
declared, in his sermons upon it, that it was insti-
tuted of God to declare the remission of sins,
Mark i. 4.

It is true, the lx)rd Christ submitted unto that
ordinance, who had no sin, and was baptized by
John. But this belonged unto the obedience
which God required of him, as, for our sakes, he
was made under the law. He was to observe all
ordinances and institutions of the worship of God ;
not for any need he had in his own person of the
especial ends and significations of some of them ;
yet as he was our sponsor, surety, and Mediator,
standing in our stead in all that he so did, he was
to yield obedience unto them, that so he might
fulfil all righteousness. Matt. iii. 15. So was he
circumcised, so was he baptized ; both which had
respect unto sin, though absolutely free from all

248 INSTITUTION OF RELIGIOUS \VOUSHIP,

sill in his own person ; and that because he was
free from no obedience to any command of God.

fiut, as was said, baptism itself, as appointed
to be an ordinance of worship for sinners to ob-
serve, was a declaration of that forgiveness that is
with God. It was so in its first institution. God
calls a man in a marvellous and miraculous man-
ner; gives him a ministry from heaven; com-
mands him to go and baptise all those who, con-
fessing their sins, and professing repentance of
them, should come to him, to have a testimony of
forgiveness. And as to the especial nature of this
ordinance, he apix)ints it to be such, as to repre-
sent the certainty and truth of his grace in par-
don, to their senses iDy a visible pledge. He lets
them know that he would take away their sin,
wherein their spiritual defilement doth consibt,
even as water takes away the outward filth of the
body; and that hereby they shall be saved, as
Furely as Noah and his family were saved in the
ark swimming upon the waters, 1 Pet. iii. '21.
Now, how great a deceit must needs, in this whole
matter, have been put upon poor sinners, if it
were not infallibly certain that they might obtain
forgiveness with God.

After the entrance of this ordinance in the
ministry of John, the Lord Jesus Christ takes it
into his own hand, and commands the observation
of it to all his disciples. 1 dispute not now, who
are the proper immediate objects of it; whether
they only who actually can make profession of
their faith, or believers, with their infant seed.
For my part, I believe that all whom Christ loves
and pardons, are to be made partakers of the
pledge thereof. And the sole reason, which they

AN EVIDENCE OF FORGIVENESS. 249

of old insisted on, why the infants of believing
parents should not be baptised, was, because they
thought they had no sin, and therein we know
their mistake. But I treat not now of these
things ; only this, I say, is certain, that in the
prescription of this ordinance to his church, the
great intention of the Lord Clirist was to ascertain
to us the forgiveness of sins. And sinners are
invited to a participation of this ordinance for that
end, that they may receive the pardon of their
sins ; that is, an infallible pledge and assurance
of it. Acts ii. 38. And the very nature of it de-
clares this to be its end, as was before intimated.
This is another engagement of the truth, and faith-
fulness, and holiness of God, so that we cannot
be deceived in this matter. " There is," saith
God, ' forgiveness with me ;" saith the soul,
*' How, Lord, shall I know, how shall I come to
be assured of it ? for, by reason of the perpetual
accusations of conscience, and the curse of the
law upon the guilt of my sin, 1 find it a very
hard matter for me to believe ? Like Gideon, 1
would have a token of it." Why, behold, saith
God, * I will give thee a pledge and token of it,
which cannot deceive thee. When the world of
old had been overwhelmed with a deluge of waters
by reason of their sins, and those who remained,
though they had just cause to fear the same judg-
ment would again befal them or their posterity,
because they saw there was like to be the same
cause of it, the thoughts and imaginations of the
hearts of men being evil still, and that continually ;
to secure them against these fears, I told them,
that 1 would destroy the earth no more with
water; and I gave them a token of my faithfulness

250 INSTITUTION OF RELIGIOUS WORSHIP,

therein, by placing my bow in the cloud. And
have I failed them ? Though the sin and wicked-
ness of the world hath been, since that day, un-
speakably great ; yet mankind is not drowned
again, nor ever shall be: I will not deceive their
expectation from the token I have given them.
Wherever, then, there is a word of promise con-
firmed with a token, never fear a disappointment.
But so is this matter. I have declared, that there
is forgiveness with me; and, to give you assurance
thereof, I have ordained this pledge and sign, as
a seal of my word, to take away all doubts and
suspicion of your being deceived. As the world
shall be drowned no more, so neither shall they
who believe, come short of forgiveness.'

And this is the use which we ought to make of
this ordinance. It is God's security of the pardon
of our sins, which we may safely rest in.

(2.) The same is the end of that other great
ordinance of the church, the supper of the Lord :
the same thing is therein confirmed to us by an-
other sign, pledge, token, or seal. We have
shewed before, what respect gospel forgiveness
hath to the death or blood of Jesus Christ. That
is the means whereby for us it is procured, the way
whereby it comes forth from God, to the glory of
his righteousness and grace, which afterwards must
be more distinctly insisted on. This ordinance,
therefore, designed and appointed on purpose for
tlie representation and calling to remembrance of
the death of Christ, with the communication of
the benefits thereof to them that believe, doth
principally intend our faith and comfort in the
truth under consideration ; and therefore, in the
very institution of it, besides the general end before

AN EVIDENCE OF FORGIVLNESS 251

mentioned, which had been sufficient for our
security, there is, moreover, added, an especial
mention of the forgiveness of sin : for so speaks
our Saviour in the institution of it, for the use of
the church to the end of the world, *' This is my
blood of the new testament, which is shed for
many, for the remission of sins," Matt. xxvi. 28.
As if he had said, * The end for which I have
appointed the observance of this duty and seiTice
to you, is, that I may testify thereby to you, that
by my blood, the sacrifice of myself, and the
atonement made thereby, I have purchased for you
the remission of your sins, which you shall as-
suredij be made paitakers of.' And more I shall
not add to this consideration, because the death
of Christ, respected in this ordinance, will agair?
occur to us.

(3.) What is the end of all church order, assem-
blies, and worship? What is a church ? Is it not
a company of sinners gathered together, according
to God's appointment, to give glory and praise to
him for pardoning grace, for the forgiveness of
sins, and to yield him that obedience which he
requires from us, on the account of his having so
dealt with us ? This is the nature, this is the end
of a church. He that understands it not, he that
uses it not to that end, does but abuse that great
institution. And such abuse the world is full of.
Some endeavour to make their own secular advan-
tages by the pretence of the church. Some dis-
charge the duty required in it, with some secret
hopes that it shall, be their righteousness before
God. Some answer only their light and con-
evictions ir) an empty profession. Thi» alone is
the true end, the true use of it. Wc assemble

^.52 INSTITUTION OF RELIGIOUS WORSHIP,

ourselves, to learn that there is forgiveness with God
through Christ; to pray that we may be made
partakers of it ; to bless and praise God for our
interest in it ; to engage ourselves to that obedience
which he requires upon the account of it. And
were this constantly upon our minds, and in our
designs, we might be more established in the faith
of it, than it may be the most of us are.

6. One particular instance more of this nature
shall conclude this evidence. God hath com-
manded us, the Lord Christ hath taught us, to
pray for the pardon of sin, which gives us unques-
tionable security that it may be attained, that
it is to be found in God. For the clearing whereof,
observe,

(1.) That the Lord Christ, in the revelation of
the will of God to us, as to what he required at
our hands, hath taught and instructed us to pray
for the forgiveness of sin. It is one of the peti
tions which he hath left on record for our use and
imitation, in that summary of all prayer which ho
hath given us, ** Forgive us our debts, our tres-
passes, our sins," Matt. vi. 12. Some contend,
that this is a form of prayer to be used in the
prescribed limited words of it; all grant that it is
a rule of prayer, comprising the heads of all
necessary things that we are to pray for, and
obliging us to make supplications for them. So
then, upon the authority of God, revealed to us
by Jesus Christ, we are bound in duty to pray for
pardon of sins, or forgiveness.

(2.) On this supposition, it is the highest blas-
phemy and reproach of God imaginable, to con-
ceive that there is not forgiveness with him for us.
Indeed, if we should go upon our own heads,

AN EVIDENCE OF FORGIVENESS. 253

without his warrant and authority, to ask any thing
at his hand, we might well expect to meet with
disappointment; for what should encourage us to
any such boldness ? But now, when God himself
shall command us to come, and ask any thing from
him, so making it thereby our duty, and that the
neglect thereof should be our great sin and rebel-
lion against him, to suppose he hath not the thing
in his power to bestow on us, or that his will is
wholly averse from so doing, is to reproach him
with want of truth, faithfulness, and holiness, and
not to be God. For what sincerity can be in such
proceeding's ? Is it consistent with any Divine
excellency ? Could it have any other end, but to
deceive poor creatures ; either to delude them if
they do pray according to his command, or to
involve them in further guilt, if they do not ? God
forbid any such thoughts should enter into our
hearts. But,

(3.) To put this whole matter out of question,
God hath promised to hear our prayers, and in
particular those which we make to him for the
forgiveness of sin. So our SaNiour hath assured
us, that what we ask in his name shall be done
to us. And he hath, as we have shewed, taught
us to ask this very thing of God as our heavenly
Father; that is, in his name: for in and through
him alone is he a Father to us. I need not insist
on particular promises to this purpose; they are,
as you know, multiplied in the scriptures.

What hath been spoken may suffice to establish
our present argument, namely, that God's prescrip-
tion of religious worship to sinners, doth undeniably
prove, that with him there is forgiveness ; espe-
cially considering, that the principal parts of the

Y

'254 INSTITUTION OF RELIGIOUS WORSHIP,

worship so prescribed and appointed by him are
pecuharly designed to conhrm us in the faith
thereof.

And this is the design of the words that we do
insist upon : " There is forgiveness with thee, that
thou mayest be feared." The fear of God, as we
liave shewn, in the Old Testament, doth fre-
quently express, not that gracious affection of our
minds, which is distinctly so called, but that
whole worship of God, wherein that and all other
gracious affections towards God are to be exer-
cised. Now, the psalmist tells us, that the foun-
dation of this fear or worship, and the only motive
and encouragement for sinners to engage in it,
and give up themselves to it, is this, that there is
forgiveness with God. Witliout this no sinner
could fear, serve, or worship him. This, therefore,
is undeniably proved by the institution of this
worship, which was proposed to confirmation.

The end of all these things, as we shall after-
wards at large declare, is to encourage poor sinners
to beHeve, and to evidence how inexcusable they
will be left, who, notwithstanding all this, do,
tln'ough the power of their lusts and unbelief,
refuse to come to God in Christ, that they maybe
pardoned. Yea, the laying open of the certainty
and fulness of the evidence given to this truth,
makes it plain and conspicuous, whence it is that
men perish in and for their sins. Is it for want of
mercy, goodness, grace, or patience, in God? Is
it through any defect in the mediation of the Lord
Christ ? Is it for want of the mightiest encourage-
ments, and most infallible assurances, that with
God there is forgiveness 'i Not at all, but merely
on the account of their own obstinacy, stubborn-

AN EVIDENCE OF FORGIVENESS. 255

uess, and perverseness ; they will not come to this
light ; yea, they hate it, because their deeds are
evil. They will not come to Christ, that they may
have life. It is merely darkness, blindness, and
love of sin, that brings men to destruction. And
this is laid open, and all pretences and excuses
are removed, and the shame of men's lusts ex-
posed, by the full confirmation of this truth, with
which God hath furnished us.

Take heed, you that hear or read these things,
if they are not mixed with faith, they will add
greatly to your misery. Every argument will be
your torment. But these considerations must be
insisted on afterwards.

Moreover, if you will take into your minds what
hath been delivered in particular, concerning the
nature and end of the worship of God, which you
attend to, you may be instructed in the use and
due observation of it. When you address your-
selves to it, remember that this is that which
God requires of you who aie sinners ; that this
he would not have done, but with thoughts and
intention of mercy for sinners. Bless him with
all your souls, that this is laid as the foimdation
of all that you have to do with him. You are
not utterly cast off, because you are sinners. Let
this support and warm your hearts, when you go
to hear, to pray, or to any duty of worship. Con-
sider what is your principal work in the whole.
You are going to deal with God about forgiveness,
in. the being, causes, consequences, and effects of
it. Hearken to what he speaks, declares, or reveals
about it ; mix his revelation and promises with faith.
Inquire diligently into all the obedience and thank-
fulness, all those duties of holiness and righteousness,

256 TilE Ni;W COVENANT,

which he justly expects from those who are made
partakers of it ; so shall you observe the worship of
God to his glory, and your own advantage.

The givitig and establishing of the new cove-
nant, another evidence of forgiveness with God.
The oath of God engaged in the confirmation
thereof.

VIII. Another evidence hereof may be taken
from the making, establishing, and ratifying of
the new^ covenant. That God would make a new
covenant with his people, is often promised, often
declared. See, among other places, Jer. xxxi.
31, 32.; and that he hath done so accordingly,
the apostle shews at large, Heb. viii. 9 — 12. Now,
herein sundry things to our present purpose may
be considered.

1. It is supposed that God had before made
another covenant with mankind. With reference
hereunto is this said to be a new one. It is op-
posed to another that was before it, and in com-
parison whereof that is called old, and this said
to be new, as the apostle speaks expressly in the
place before mentioned. Now, a covenant be-
ween God and man is a thing p:reat and marvel-
lous, whether we consider the nature of it, or the
ends of it: in its own nature, it is a convention,
compact, and agreement, for some certain ends
and purposes, between the holy Creator and his
poor creatures. How infinite, how unspeakable
must needs be the grace and condescension of
God in this matter ! For what is poor miserable
man, that Gofl should set his heart upon him,
that he should, as it were, give hoimds to his
sovereignty o\er him, and enter into terms of

AN EVIDENCE OF FORGIVENESS. 257

agreement with him ! For, whereas before he was a
mere object of his absolute dominion, made at his
will, and for his pleasure, and for the same rea-
sons to be crushed at any time into nothing ; now
he hath a foundation, and ground given him to
stand upon, whereon to expect good things from
God, on account of his faithfulness and righte-
ousness. God, in a covenant, gives those holv
properties of his nature to his creatures, as his
hand or arm, for them to lay hold of, and by them
to plead and argue with him. And without this,
a man could have no foundation for any inter-
course or communion with God, or for any expec-
tation from him, nor any direction how to deal
with him in any of his concerns. Great and sig-
nal, then, was the condescension of God, to take
his poor creature into covenant with himself.
And especially will this be manifest, if we cou-
sider the ends of it, and why it is that God thus
deals with man. Now, these are no other, than
that man might serve him aright, be blessed by
him, and be brought to the everlasting enjoyment
of him, all to his glory. These are the ends of
every covenant that God takes us into with him-
self; and these are the whole of man. No more
is required of us in a way of duty ; no more can
be required by us to make us blessed and happy,
but what is contained in them. That we might
live to God, be accepted with him, and come
to the eternal fruition of him, is the whole of
man ; all that we were made for, or are capiible
of; and these are the ends of evciy covenant that
God makes with man, being all comprised in
that solemn declaration, that " he will be their
God, and thev shall be his people "

y2

58 THE NEW COVENANT,

2. This being the nature, this the end of a co-
venant, there must be some great and important
cause, to change, alter, and abrogate a covenant
once made and estabhshed ; to lay aside one cove-
nant, and to enter into another. And yet this
the apostle says expressly that God had done,
Heb. viii. 13. and proves it, because himself calls
that which he promised a new covenant ; which
undeniably confirms two things : First, That the
other was become old ; and, secondly, That being
become so, it was changed, altered, and removed.
I know the apostle speaks immediately of the old
administration of the covenant under the old
testament, of Mosaiial institutions ; but he doth
so with reference to that revival which in it was
given to the first covenant made with Adam
For, in the giving of the law, and the curse where-
with it was accompanied, which were mixed
with that administration of tVie covenant, there
was a soleuju revival and representation of the
hrst covenant and its sanction, whereby it had
life and power given it to keep the people in bon-
dage all their days. And the end of the aboli-
tion or taking away of the legal administration of
the covenant, was merely to take out of God's
dealing with his people all use and remembrance
of the first covenant. As was said, therefore, to
take away, disannul, and change a covenant so
made, ratified, and established betwixt God and
man, is a matter that must be resolved into some
cogent, important, and indispensable cause. And
this will the more evidently appear, if we consider,
(1.) In general. That the first covenant was
good, holy, righteous, and equal. It was such
aa became God to make, and was every way the

AN EVIDENCE OF !• ORG I VEN KSS. 259

happines.'* of the creature (o accept of. We need
no other argument to prove it holy and good,
than this, that God made it. It was the effect of
infinite holiness, wisdom, righteousness, goodness,
and grace ; and therefore in itself was it every
way perfect ; for so are all the works of God.
Besides, it was such as man, when through his
own fault he cannot obtain any good by it, and
must perish everlastingly by virtue of the curse of
it, yet cannot but subscribe to its righteousness
and holiness. The law was the rule of it, therein
is the tenor of it contained. Now, saith the
apostle, whatever becomes of the sin and the sin-
ner, " the law is holy, and the commandment is
holy, and just, and good," Rom. vii. 12. Holy
in itself, and in its own nature, as being the
order and constitution of the most holy God.
Just and equal with reference to us ; such as we
have no reason to complain of, nor to repine against
the authority of; and the terms of it are most
righteous. And not only so, but it is good also ;
that which, notwithstanding the appearance of
rigour and severity with which it is accompanied,
had in it an exceeding mixture of goodness and
grace, both in the obedience constituted in it, and
the reward annexed to it ; as might be more fully
manifested, were that our present work.

(2.) In particular, it was good, holy, and right-
eous, in all the commands of it, in the obedience
which it required. And two things there were
that rendered it exceedingly righteous, in refer-
ence to its precepts or commands. 1 . That they
were all suited to the principles of the nature of
man created by God, and in the regular acting
whereof consisted his perfection. God in the

260 THE NEW COVENANT,

first covenant required nothing of man, prescribed
nothing to him, but what there was a principle
for the doing and accomphshing of it ingrafted
and -implanted in his nature ; which rendered all
those commands equal, holy, and good : for what
need any man complain of that which requires
nothing af him, but what he is from his own
frame and principles inclined unto ? 2. All the
commands of it were proportionate to the strength
and ability of those to whom they w^ere given.
God, in that covenant, required nothing of any
man, but what he had before enabled him to per-
form; nothing above his strength, or beyond his
power ; and thence was it also righteous. 3. It
was exceeding good, holy, and righteous, upon
the account of its promises and rewards. Do this,
saith the covenant ; this which thou art able to
do, which the principles of thy nature are fitted
for, and inclined unto. Well, what shall be the
issue thereof? Why, do this and live ; lite is
promised unto obedience, and that such a life as,
both for the present and future condition of the
creature, was accompanied with every thing that
was needful to make it blessed and happy. Yea,
this life having in it the eternal enjoyment of
God, God himself, as a reward, was exceedingly
above whatever the obedience of man could re-
quire as due, or have any reason to expect, on
any other account, but merely of the goodness
of God.

(3.) There was provision in that covenant for
the preservation and manifestation of the glory of
God, whatever was the event on the part of man.
This was provided for in the wisdom and right-
eousness of God. Did man continue in his obe-

AN EVIDENCE OF FORGIVENESS. 261

dience, and fulfil the terms of the covenant? aJ!
things were laid in subserviency to the eternal
glory of God in his reward. Herein would he
for ever have manifested and exalted the glory of
his holiness, power, faithfulness, righteousness,
and goodness. As an almighty Creator and Pre-
server, as a faithful God, and righteous Rewarder,
would he have been glorified. On supposition,
on the other side, that man by sin and rebellion
should transgress the terms and tenor of this cove-
nant, yet God had made provision that no detri-
ment to his glory should ensue thereon. For by
the constitution of a punishment proportionable
in his justice unto that sin and demerit, he had
provided, that the glory of his holiness, righteous-
ness, and veracity in his threatenings, should be
exalted, and that to all eternity. God would
have lost no more glory and honour by the sin of
man than by the sin of angels, which in his infi-
nite wisdom and righteousness is become a great
theatre of his eternal glory. For he is no less
excellent in his greatness and severity, than in his
goodness and power.

Wherefore, we may now return to our former
inquiry. All things being thus excellently and
admirably disposed in infinite wisdom and holi-
ness in this covenant, the whole duty and bless-
edness of man being fully provided for, and the
glory of God being absolutely secured upon all
events, what was the reason that God left not all
things to stand or fall according to the terms of
it ? Wherefore doth he reject and lay aside this
covenant, and promise to m.ake another, and do
so accordingly ? Certain it is, that he might have
continued it with a blessed security to his owa

262 THE NEW COVENANT,

glory ; and he makes " all things for himself, even
the wicked for the day of evil."

God himself shews, what was the only and sole
reason of this dispensation, Heb. viii. 7 — 13. The
sum of it is this : notwithstanding the blessed
constitution of the first covenant, yet there was
no provision for the pardon of sin, no room or
place for forgiveness in it ; but on supposition
that man sinned, he was in that covenant left
remediless. God had not in it revealed that there
was any such thing as forgiveness with him ; nor
had any sinner the least hope or grounds of
expectation from thence, of any such thing in him.
Die he must, and perish, and that without remedy
or recovery. Now, saith God, this must not be.
Mercy, goodness, and grace, require another state
of things. This covenant will not manifest them ;
their effects will not be communicated to poor sin-
ners by it. Hence, saith he, *' It is faulty, that
is, defective ; I will not lose the glory of them, nor
shall sinners be unrelieved by them : and there-
fore, although I may strictly tie up all mankind
unto the terms of this, yet I will make another
covenant with them, wherein they shall know and
find, that there is forgiveness with me, that they
may fear me."

Now, nex,t to the blood of Christ, whereby this
covenant was ratified and confirmed, this is the
greatest evidence that can possibly be given, that
there is forgiveness with God. To what end else
does God make this great alteration in the effects
of his will, in his way of deaUng with mankind ?
As forgiveness of sin is expressly contained in the
tenor and words of the covenant, so, set it aside,
and it will be of no more use or advantage than

AN EVIDENCE OF FORGIVENESS. 263

tlie former. For, as this covenant is made directly
with sinners, (nor was there any one in the world,
when God made it, that was not a sinner ; nor is
it of use unto any bnt sinners,) so is forgiveness of
sins the very hfe of it.

Hence we may see two things : first, the great-
ness of forgiveness, that we may learn to value it ;
and, secondly, the certainty of it, that we may
learn to believe it.

First, The greatness of it. God would not do so
great a thing as that mentioned, but for a great,
the greatest end. Had it not been a matter of
the greatest importance unto the glory of God,
and the good of the souls of men, God would not,
for the sake of it, have laid aside one covenant,
and made another. We may evidently see, how
the heart of God was set upon it, how his nature
and will were engaged in it. All this was done
that we might be pardoned. The old glorious
fabric of obedience and rewards shall be taken
down to the ground, that a new one may be
erected for the honour and glory of forgiveness.
God forbid that we should have slight thoughts
of that which was so strangely and wonderfully
brought forth, wherein God had as it were embarked
his great glory. Shall all this be done for our
sakes, and shall we undervalue it, or disesteem it ?
God forbid. God could, if I may so say, more
easily have made a new world of innocent crea-
tures, and have governed them by the old cove-
nant, than have established this new one for the
salvation of poor sinners; but then, where had
been the glory of forgiveness? It could never
have been known, that there was forgiveness with
him. The old covenant could not have been

264 THE NKW COVENANT,

preserved, and sinners pardoned. Wherefore,
God chose rather to leave the covenant than
sinners unrelieved, than grace unexalted, and par-
don unexercised. Prize it as you prize your
souls, and give glory unto God for it, as all those
that believe will do unto eternity.

Secondly, For the security of it, that we may
believe it. What greater can be given ? God
deceiveth no man, no more than he is deceived.
And what could God, that cannot lie, do more,
to give us satisfaction herehi, than he hath done?
Would you be made partakers of this forgiveness ?
Go unto God, spread before him this whole mat-
ter, plead with him that he himself hath so far
laid aside the first covenant of his own gracious
will, as to make a new one; and that merely be-
cause it had no forgiveness in it. This he hath
made on purpose that it might be known that
there is forgiveness in him. And shall not we
now be made partakers of it ? Will he now deny
that unto us, which he hath given such assurance
of, and raised such expectations concerning?
Nothing can here wrong us, nothing can ruin us,
but unbelief. Lay hold on this covenant, and
we shall have pardon. This God expresses, Isa.
xxvii. 4, 5. Shall we continue on the old bottom
of the first covenant ? All that we can do thereon
is but to set thorns and briars in the way of God,
to secure ourselves from his coming against us,
and upon us, with his indignation and fury. Our
sins are so, and our righteousness is no better.
And what will be the issue? both they and we
shall be trodden down, consumed, and burnt uf^
What way then, what remedy is left unto us?
Only this, of laying hold on the arm and strength

AN KVIDENCF. OF FORGI VKN ESS. 26.5

of God in that covenant, wherein forgiveness of
sin is provided. Therein alone he saith, '' Fury
is not in me ;" and the end v^'ili be, that we shall
have peace with him, both here and for ever.

IX. The oath of God, engaged and interposed
in this matter, is another evidence of the truth
insisted on. Now, because this is annexed unto
the covenant before mentioned, and is its esta-
blishment, I shall pass it over the more briefly.
And in it we may consider,

1. The nature of the oath of God. The apos-
tle tells us, that he sware by himself ; and he
gives this reason of it, because he had no greater
to swear by, Heb. vi. 13. An oath for the con-
firmation of any tiling, is an invocation of a su-
preme power, that can judge of the truth that is
spoken, and vindicate the breach of the engage-
ment. God hath none other but himself to swear by,
'* Because he could swear by no greater, he sware
by himself." Now, this God doth, 1. By express
affirmation that he hath so sworn by himself,
which was the form of the first solemn oath ot
God, '' By myself have I sworn, saith the Lord,"
Gen. xxii. 16. The meaning whereof is, "I have
taken it upon myself, as I am God ; or let me not
be so, if I perform not this thing." And this is
expressed by his soul, " The Lord of hosts hath
sworn by his soul," Jer. li. 14. that is, by himself,
as we render the words. 2. God doth it by the
especial interposition of some such property of his
nature, as is sijited to give credit and confirmation
to the word spoken ; as of his holiness, " I have
sworn by my holiness," Psa. Ixxxix. 35. So also
Amos iv. 2. Sometimes by his life : " As 1 live,"
saith the Lord. In the Hebrew, " I live,'' saith God,

*

266 THE OATH OF GOD,

it shall be so. And sometimes by his name, Jer.
xHv. 2 — 6. God, as it were, engages the honour
and glory of the properties of his nature for
the certain accomplishment of the things men-
tioned. And this is evident from the manner of
the expression, as in that place of Psa. Ixxxix. 35.
" Once have I sworn by my holiness, that I will
not lie unto David ;" so we : in the original the
words are elliptical, *' If I lie unto David ;" that
is, let me not be so, nor be esteemed to be so,
*' if I lie unto David."

2. For the end of his oath. God doth not give
it to make his word or promise sure and stedfast,
but to give assurance and security to us of their
accomplishment. Every word of God is sure and
certain truth itself, because it is his; and he
might justly require of us the belief of it, without
any further attestation. But yet, knowing what
great objections Satan and our own unbelieving
hearts will raise against his promises, at least as to
our own concern in them, to confirm our minds,
and to take away all pretences of unbelief, he in-
terposes his oath in this matter. What can re-
main of distrust in such a case? If there be a
matter in doubt between men, and an oath be
interposed in the confirmation of that which is
called in question, it is to them, as the apostle tells
us, an end of all strife, Heb. vi. 16. How much
more ought it to be so on the part of God, when
his oath is engaged ! And the apostle declares
4;his end of his oath, it is to shew the immutability
of his counsel, Heb. vi. 17. His counsel was
declared before in the promise ; but now some
doubt or strife may arise, whether, on one occasion
or other, God may not change his counsel ; or

AN EVIDENCE OF FORGIVENESS. 267

whether he hath not changed it, with such condi-
tions as to render it useless to us. In what case
soever it be, to remove all doubts and suspicions of
this nature, God adds his oath, manifesting the
unquestionable immutability of his counsel and pro-
mises. What therefore is thus confirmed, is ascer-
tained to the height of what any thing is capable
of. And not to beheve it, is the height of impiety.

3. In this interposition of God by an oath, there
is unspeakable condescension of grace, which is
both an exceedingly great motive to faith, and a
great aggravation of unbelief. For what are we,
that the holy and blessed God should thus con-
descend, for our satisfaction and surety, to engage
himself by an oath ! It is an inestimable advan-
tage that God should, for our sakes, engage him-
self by his oath. So it will be our misery, if we
believe him not, when he swears to us. What
can we now object against what is thus confirmed ?
What pretence, colour, or excuse, can we have for
unbelief? How just, how righteous, how holy is God
in the destruction of those who, upon this strange,
wonderful, and unexpected warrant, refuse to set
to their seal, that God is true.

These things being premised, we may consider
how variously God hath engaged his oath, that
there is forgiveness with him. 1 . He sweareth, that
he hath no pleasure in the death of a sinner, but
rather that he repent and live : " As I live, saith the
Lord, I have no pleasure in the death of a sinner,"
Ezek. xxxiii. 1 1 . Now, without forgiveness in
him, every sinner must die, and that without re-
medy. Confirming, therefore, with his oath, that
it is his will the sinner should return, repent, and
live, he doth, in the first place, swear by himself,

268 THE OATH OF GOD.

that there is forgiveness with him for those sinners
that shall so repent and turn to him.

Again, whereas the great means he hath ap-
pointed for the forgiveness of sins, is by the
mediation of the Lord Christ, as we shall after-
wards shew, he hath, on several occasions, con-
firmed his purpose in him, and the counsel of his
will by his oath. By this oath, he promised him
to Abraham and David of old, which proved the
foundation of the cliurch's stability in all genera-
tions; and also of their security and assurance of
ncceptance with hiui ; see Luke i. 73 — 15. And
in his taking upon him that office, whereby, in an
especial manner, the forgiveness of sins was to be
procured, namely, of his being a Priest to offer
sacrifice, to make an atonement for sinners, he
confirmed it to him, and him in it, by his oath :
*' He was not made a priest without an oath,"
Heb. vii. 20. And to what end ? namely, that he
might be a " surety of a better testament," ver. 22.
And what was that *' better testament?" Why,
that which brought along with it the forgiveness
of sin, chap. viii. 12, 13. So that it was forgive-
ness which was so confirmed by the oath of God.
Further, the apostle shews, that the great original
promise made to Abraham, being confirmed by
the oath of God, all his other promises were in
like manner confirmed. Whence he draws that
blessed conclusion which we have, Heb. vi. 17, \^.
As to every one, saith he, that '* flics for refuge
to the hope that is set before him," that is, who
seeks to escape the guilt of sin, the curse and
the sentence of the law, by an application of him-
self to God in Christ for pardon, he hath the oath
of God to secure him, tbat he shtdl not fail thereof.

THE NAME OF GOD. 269

And thus are all the concerns of the forgiveness of
sin testified to by the oath of God ; which we
have manifested to be the highest security in
this matter that God can give, or that we are
capable of.

The name of God conjirming the truth and
reality of forgiveness with him. As also
the same is done by the properties of his
nature.

X. Another foundation of this truth and infal-
lible evidence of it, may be taken from that espe-
cial name and title which God takes to himself in
this matter; for he owns the name of the '• God
of pardons," or the " God of forgiveness." So is
he called, Neh. ix. 17. where we have rendered
the words, " Thou art a God ready to forgive ;"
but they arc, as was said, (in the Hebrew) " And
thou art a God of pardons, forgiveness, or propi-
tiations." That is his name, which he owns, of
which he accepts the ascription to himself; the
Tianie whereby he will be known. And to clear
this evidence, we must take in some considerations
o'' the name of God, and the use thereof. As,

1 . The name of God is that whereby he reveals
himself to us, whereby he would have us know
him, and own him. It is something expressive of
his nature or properties, which he has appropriated
to himself. Whatever, therefore, any name of God
expresses him to be — that he is. that we may ex-
pect to find him ; for he v.'iil not deceive us by
giving himself a wrong or a false name. And, on
this account he requires us to trust in his name,
because he will assuredly be found to us what his
name imports. Resting on his name, flying to his

z 2

270 THE NAME OF GOD

name, calling upon his name, praising his name,
things so often mentioned in the scripture, confirm
the same to us. These things could not be our
duty, if we might be deceived iu so doing. God
is, and will be to us, what his name declares.

2. On this ground and reason, then, God is
said, first, to be knov/n by any name, when those
to whom he reveals himself do, in an especial
manner, rest on that name by faith, and have
that accomplished towards them which that name
imports, signifies, or declares. And therefore
God did not, under the old testament, reveal
himself to any by the name of the '^ Father of
Jesus Christ," or the " Son incarnate," because
the grace of it to them was not to be accomplished,
'* God having provided some V^etter thing for us,
that they without us should not be made perfect;"
they were not entrusted with the full revelation of
God, by all his blessed names. Neither doth God
call us to trust in any name of his, however de-
clared or revealed, unless he gives it us in an
especial manner, by way of covenant, to rest upon.
So he speaks, Exod. vi. 3. *' I appeared unto
Abraham, unto Isaac, and to Jacob," (Hebrew,
" in the name of God Almighty,) but by my name
Jehovah was I not known unto them." It is
certain, that both these names of God, El-shaddai
and Jehovah, were known among his people be-
fore. In the first mention we have of Abraham's
addressing himself to the worship of God, he
makes use of the name Jehovah, '' He built an
altar unto Jehovah," Gen. xii. 7. and so after-
wards, not only doth Moses make use of that
name in the repetition of the story, but it was also
of frequent use amongst them. Whence, then,

CONFIRMS THE TRUTH OF FORGIVENESS. 271

is it said, that God appeared to them by the name
of El-shaddai, but not by the name of Jehovah?
The reason is, because that was the name which
God gave himself in the solemn confirmation of
the covenant with Abraham, Gen. xvii. 1 . (Hebrew,
"I am El-shaddai, God Almighty,") God All-
sufficient. And when Isaac would pray for the
blessing of the covenant on Jacob, he makes use
of that name, " God Almighty bless thee," Gen.
xxviii. 3. He invocates that name of God which
was engaged in the covenant made with his father
Abraham, and himself. That therefore, we may,
with full assurance, rest on the name of God, it is
not only necessary that God reveal that name to
be his, but also that he give it out to us for that
end and purpose, that we might know him
thereby, and place our trust and confidence in
him, according to what that name of his imports.
And this was the case wherever he revealed him-
self to any in a peculiar manner, by an especial
name. So he did to Jacob, " I am the God of
Abraham and Isaac," Gen. xxviii. 13. assuring
him, that, as he had dealt faithfully in his cove-
nant with his fathers Abraham and Isaac, so also
he would deal with him: and Gen. xxxi. 13. "I
am the God of Bethel ;" he who appeared to thee
there, and blessed thee, and will continue so to do.
But when the same Jacob comes to ask after an-
other name of God, he answers him not; as it were
commanding him to live by faith on what he was
pleased to reveal. Now, then, God had not made him-
self known to Abraham, and Isaac, and Jacob, by
his name Jehovah, because he had not peculiarly
called himself to them by that name ; nor had
engaged it in his covenant with them, although it

272 THE NAME OF GOD

were otherwise known to them. They lived and
rested on the name of God Ahnighty, as suited to
their support and consolation in their wandering,
helpless condition, before the promise was to be
accomplished : but now, when God came to fulfil
his promises, and to bring the people, by virtue of
his covenant, into the land of Canaan, he reveals
himself to them by, and renews his covenant with
them in, the name of Jehovah. And hereby God
did declare, that he came to give stability and
accomplishment to his promises ; to which end
they were now to live upon this name of Jehovah,
in an expectation of the fulfilling of the promises,
as their fathers did on that of God Almighty, in
an expectation of protection from him in their
wandering state and condition. Hence this name
became the foundation of the Jewish church, and
ground of the faith of those who sincerely believed
in God therein. And it is strangely fallen out in
the providence of God, that since the Jews have
rejected the covenant of their fathers, and are cast
out of the covenant for their unbelief, they have
utterly forgotten that name of God . No Jew in the
world knows what it is, nor how to pronounce it, or
make mention of it. I know themselves and others
pretend strange mysteries in the letters and vowels
of that name, which make it ineffable. But the
truth is, being cast out of that covenant, which was
Duilt and established on that name, in the just
judgment of God, through their own blindness and
superstition, they are no more able to make men-
tion of it, or to take it into their mouths. It is
required, then, that the name of God be given to
us as engaged in covenant, to secure our expecta-
tion, that he will be to us according to his name.

CONFIRMS THE TRUTH OF FORGIVENESS. 273

3. All the whole gracious name of God, every
title that he hath given himself, every ascription
of honour to himself that he has owned, is con-
firmed to us (to as many as believe) in Jesus
Christ. For as he hath declared to us the whole
name of God, John xvii. 6. so not this or that
promise of God, but '^ all the promises of God
are, in him, yea, and amen." So that as of old
every particular promise that God made to the
people, served especially for the particular occa-
sion on which it was given, and each name of
God was to be rested on, as to that dispensation
whereunto it was suited to give relief and confi-
dence; as the name of El-shaddai to Abraham,
Isaac, and Jacob, and the name Jehovah to Moses
and the people ; so now, by Jesus Christ, and in
him, every particular promise belongs to believers
in all their situations ; and every name of God
whatever is theirs also, at all times, to rest upon,
and put their trust in. Thus the particular pro-
mise made to Joshua, at his entrance into Canaan,
to encourage and strengthen him in that great
enterprise of conquering the land, is by the apostle
applied to all believers, in all their occasions what-
ever: " I will never leave thee, nor forsake thee,"
Heb. xiii. 5. So likewise doth every name of God
belong now to us, as if it had in a particular man-
ner been engaged in covenant to us ; and that
because the whole covenant is ratified and con-
firmed to us by Jesus Christ, 2 Cor. vi. 18. chap,
vii. 1. This, then, absolutely secures to us an in-
terest in the name of God insisted on, the God of
forgiveness, as if it had been given to every one of
us, to assure us thereof.

4. God takes this name, the God of forgiveness.

274 THE NAME OF GOD

to be his in a peculiar manner, as that whereby
he will be distinguished and known. He appro-
priates it to himself, as expressing that which the
power and goodness of no other can extend to.
" There are lords many, and gods many," saith
the apostle ; some that are called so ; such as some
acc(Hint !>o to be. How is the true God distin-
guished from these gods by reputation ? He is so
by this name, he is the " God of pardons," Micah
vii. 18. " Who is a God like unto thee, that par-
doneth iniquity ?" This is his prerogative ; herein
none is equal to him, like to him, or a sharer with him.
Who is a God like unto thee, that may be called a
** God of pardons?" The vanities of the nations
cannot give them this rain; they have no refresh-
ing showers of mercy and pardon in their power.
Neither angels, nor saints, nor images, nor popes,
can pardon sin. By this name doth he distinguish
himself from them all.

5. To be known by this name, is the great
glory of God in this world. When JVIoses de-
sired to see the glory of God, the Lord told him,
*' that he could not see his face," Exod. xxxiii.
18 — 20. The face of God, or the glorious ma-
jesty of his being, his essential glory, is not to be
seen by any in this life ; we cannot see him as he
is. But the glorious manifestation of himself we
may behold and contemplate. This we may see
as the back parts of God ; that shadow of his
excellences which he casteth forth in his passing
by us in his works and dispensations. This IMoses
shall see. And wherein did it consist? Why, in
the revelation and declaration of this name of
God, " The Lord passed by before him, and pro-
claimed, The Lord, the Lord God, mercifu' and

CONFIRMS THE TRUTH OF FORGIVENESS. 275

gracious, long-suffering-, and abundant iu good-
ness and truth, keeping mercy for thousands,
forgiving iniquity, transgression, and sin," chap,
xxxiv. 6, 7. To be known by this name, to be
honoured, feared, beheved, as that declares him,
is the great glory of God. And shall this fail
us? Can we be deceived trusting in it, or ex-
pecting that we shall find him to be what his
name declares ? God forbid.

Let us lay together these considerations, and
we shall find that they will give us another stable
foundation of the truth insisted on ; and a great
encouragement to poor sinful souls to draw nigh
to God in Christ for pardon. God hath no name
but what he gives unto himself. Nor is it lawful
to know him or call him otherwise; as he calls
himself, so is he. What his name imports, so is
his nature. Every name also of God is engaged
in Jesus Christ in the covenant, and is proposed
to us, to place our trust and confidence in. Now,
this is his name and his memorial, even the God
of forgiveness. By this he distinguishes himself
from all others, and expresses it as the principal
title of his honour,'or his peculiar glory. Accord-
ing to this name, therefore, all that believe shall
assuredly find " there is forgiveness with him."

XI.. The consideration of the essential proper-
ties of the nature of God, and what is required to
the manifestation of them, will afford us further
assurance hereof Let us, to this end, take in
the ensuing observations.

I. God being absolutely perfect, and absolutely
self-sufficient, was eternally glorious, and satis-
fied with and in his own holy excellences and
perfections, before, and without the creation of all

276 THE NAME OF GOD

or any thing, by the putting forth or the exercise
of his ahnighty power. The making, therefore,
of all things depends on a mere sovereign act of
the will and pleasure of God. So the whole cre-
ation makes its acknowledgment, " Thou art
worthy, O Lord, to receive glory, honour, and
power ; for thou hast created all things, and for
thy pleasure they are and were created," Rev. iv.
11. chap. V. 12. God could have omitted all this
great work without the least impeachment of his
glory. Not one holy property of his nature would
have been diminished, or abated, in its eternal
glory by that omission. This then depended on
a pure act of his will and choice.

2. On supposition that God would work — by his
power produce any thing without himself — it was
absolutely necessary that himself should be the
end of his so doing. For, as before the produc-
tion of all things, there was nothing that could
be the end why any of them should be brought
forth out of nothing, or towards which they should
be disposed ; so God being an infinite agent, in
wisdom, and understanding, and power, he could
have no end in his actings but that also which is
mfinite. It is therefore natural and necessary to
God to do all things for himself. It is impossible
he should have any other end ; and he hath done
so accordingly, " The Lord hath made all things
for himself," Prov. xvi. 4. He aimed at himself
in all that he did ; there being no other infinite good
for him to make his object, and his end, but him-
self alone.

3. This doing things, all things, for himself,
cannot intend an addition thereby of any new re^
good unto himself; his absolute eternal perfection

CONFIRMS THE TRUTH OF FORGIVENESS. 277

and all-sufficiency render this impossible. God
doth not become more powerful, great, wise, just,
holy, good, or gracious, by any of his works, by
any thing that he doth ; he can add nothing to
himself. It must, therefore, be the manifestation
and declaration of the holy properties of his na-
ture, that he doth intend and design in his works.
And there are two things required hereunto.

(1.) That he make them known ; that by ways
suited to his infinite wisdom, he both declare that
such properties do belong unto him ; as also what
is the nature of them, according as the creature is
able to apprehend.

So he doth things to make his power known, to
shew his power, and to declare his name through
the earth, Rom. ix. 17 — 22. So it was said, that
by the works of creation, " that which may be
known of God" is made manifest, Rom. i. 19, 20.
And what is that? Even the natural essential
properties of his being ; his '' eternal power and
Godhead." To this head are referred all those
promises of God that he would glorify himself,
and the prayers of his saints that he would do so ;
and the attestations given unto it in the scripture,
that he hath done so. He hath made knov>^n his
wisdom, holiness, power, goodness, self-sufficiency,
and the like perfections of his nature.

(2.) That he obtain an ascription, an attribution
of praise and glory to himself upon their account.
His design is to be "• admired in all them that
believe," 2 Thess. i. 10. that is, that upon an
apprehension of his excellences, which he hath
revealed, and as he hath revealed them, they
should admire, adore, applaud, glorify, and praise
him, wor.h'p, believe in, and trust him in all

2 A

278 THE NAME OF GOD

things, and endeavour the enjoyment of him as an
eternal reward. And this is also threefold.

[L] Interpretative: So the inanimate and brute
creatures ascribe unto God the glory of his pro-
perties, even by what they are and do. By what
they are in their beings, and their observation of
the law and inclination of their nature, they give
unto God the glory of that wisdom and power
whereby they are made, and of that sovereignty
whereon they depend. Hence nothing more fre-
quent in the praises of God of old than the call-
ing of the inanimate creatures, heaven and earth,
winds, storms, thunder, and the beasts of the
field, to give praise and glory to God ; that is, by
what they are, they do so ; inasmuch as from the
impression of God's glorious excellences, in their
effects upon them, they are made known and
manifest.

[2.] Involuntary in some rational creatures.
Sinning men and angels have no design, no will,
no desire to give glory to God, They do their
utmost endeavour to the contrary, to hate him,
reproach and blaspheme him. But they cannot
yet cast off the yoke of God in their minds and
consciences ; they are forced, and shall be for
ever, to acknowledge that God is infinitely holy,
infinitely wise, powerful, and righteous. And he
hath the glory of all these properties from them,
in their very desires that he were otherwise.
When they would that God were not just to pu-
nish them, powerful to torment them, wise to find
them out, holy to be displeased with their lusts
and sins, they do at the same time, in the same
thing, own, acknowledge, and give unto God the
glory of his being, justice, wisdom, power, and

CONFIRMS THE TRUTH OF FORGIVENESS. 279

holiness. When, therefore, God hath made known
his properties, the ascription of glory unto him ®n
their account is, to rational creatures, natural and
unavoidable.

[3.] It is voluntary, in the reasonable service,
worship, fear, trust, obedience, of angels and men.
God having revealed unto them the properties of
his nature, they acknowledge and adore them, and
place their confidence in them, and thereby glorify
him as God. And this glorifying of God con-
sisteth in three things. 1 . In making the excel-
lences of God revealed unto us, the principle and
chief object of all the moral actings of our souls,
and of all the actings of our affections. To fear
the Lord and his goodness, and to fear him for
his goodness ; to trust in his power and faithful-
ness, to obey his authority, to delight in his will
and grace, to love him above all, because of his
excellences and beauty, this is to glorify him.
2. To pray for, and to rejoice in all the ways and
means whereby he will, or hath promised, further
to manifest or declare these properties of his na-
ture, and his glory in them. What is the reason
why we pray and long for the accompli hment of
the promises of God towards his saints, of his
threatenings tov^^ards his enemies, of the fulfilling
of the glorious works of his power and grace that
yet remain to be done, of the coming of the king-
dom of Christ, of the approach of glory ? Is it
not chiefly and principally, that the glorious excel-
lences of God's nature may be made more mani-
fest, be more known, more exalted ; that God may
appear more as he is, and as he hath declared
himself to be ? This is to give glory to God. So
likewise, our joy, rejoicing, and satisfaction, in

280 THE NAME OF GOD

any of the ways and works of God, are solely on
this account, that in them, God in his properties
that is, his power, wisdom, hohness, and the Hke
is revealed, declared, and made known. 3. In
their joint actual celebration of his praises ; which,
as it is a duty of the greatest importance, and
which we are indeed, of all others, most frequently
exhorted unto, and most earnestly called upon
for ; so, in the nature of it, it consists in our be-
lieving, rejoicing expression of what God is, and
what he doth ; that is, our admiring, adoring, and
blessing him, because of his holiness, goodness,
and the rest of his properties, and his works ot
grace and power, suitable unto them. This it is
to praise God, Rev. v. 12, 13.

4. Observe, that none of these properties of
God can be thus manifested and known, nor him-
self be glorified for them, but by his declaration of
them, and by their effects. We know no more of
God than he is pleased to reveal unto us. I mean
not mere revelation by his word, but any ways or
means, whether by his word, or by his works, or
by impressions from the law of nature upon our
hearts and minds. And whatever God thus de-
clares of himself, he doth it by exercising, putting
forth, and manifesting the effects of it. So we
know his power, wisdom, goodness, and grace,
namely, by the effects of them, or the works of
God that proceed from them, and are suited unto
them. And whatever is in God that is not thus
made known, we cannot apprehend, nor glorify
God on the account of it. God therefore doing
all things, as hath been shewed, for the glory of
these his properties, he doth so reveal them, and
make them known.

CONFIRMS THE TRUTH OF FORGIVENESS. 281

5. Upon this design of God, it is necessary
that he should reveal and make known all the
attributes and properties of his nature, in works
and effects peculiarly proceeding from them, and
answering unto them, that he might be glorified
in them; and which, as the event manifests,
he hath done accordingly. For what reason can
be nnagined, why God will be glorified in one
essential excellency of his nature, and not in an-
other ? Especially must this be affirmed of those
properties of the nature of God, which the event
manifests his principal glory to consist in and
arise from, and the knowledge whereof is of the
greatest use, profit, and benefit, unto the children
of men, in reference unto his design towards
them.

6. These things being so, let us consider how
it stands in reference to that which is under consi-
deration. God, in the creation of all things, glo-
rified or manifested his greatness, power, wisdom,
and goodness, with many other properties of the
like kind. But his sovereignty, righteousness,
and holiness, how are they declared hereby ?
Either not at all, or not in so evident a manner as
is necessary, that he might be fully glorified in
them, or for them. What then doth he do ?
Leave them in darkness, veiled, undiscovered, sa-
tisfying himself in the glory of those properties
which his work of creation had made known ?
Was there any reason why he should do so, de-
signing to do all things tor himself, and for his
own glory ? Wherefore he gives his holy law as
a rule of obedience unto rnen and angels. This
plainly reveals his sovereignty or authority over
them, his holiness and righteousness in the equity

282 THE NAME OP OOD

and purity of things he required of them ; so that
in and by these properties also he may be glori-
fied. As he made all things for himself, that is,
the manifestation of his greatness, power, wisdom,
and goodness, so he gave the law for himself, that
is, the manifestation of his authority, holiness, and
righteousness. But is this all ? Is there not re-
munerative justice in God, in a way of bounty?
Is there not vindictive justice in him, in a way of
severity ? There is so. and in the pursuit of the
design mentioned, they also are to be manifested,
or God will not be glorified in them. This, there-
fore, he did also in the rewards and punishments
that he annexed unto the law of obedience that he
had prescribed. To manifest his remunerative
justice, he promised a reward in a way of bounty,
which the angels that smned not were made par-
takers of ; and in the penalty threatened, which
sinning angels and men incurred, he revealed his
vindictive justice in a way of severity. So are all
these properties of God made known by their
effects, and so is God glorified in them, or on
their account.

But after all this, are there no other properties
of his nature, divine excellences, that cannot be
separated from his being, which by none of these
means are so much as once intimated to be in
him ? It is evident that there are ; such are
mercy, grace, patience, long-suffering, compas-
sion, and thehke: concerning which, observe,

(1.) That where there are no objects of them,
they cannot be declared, or manifested, or exer-
cised. As God's power or wisdom could not be
manifest, if there were no objects of them, no more
can his grace or mercy. If none ever stand in

CONFIRMS THE TRUTH OP FORGIVENESS. 'ZSS

need of them, they can never be exercised, and
consequently never be known. Therefore were
they are not revealed, neither by the creation of all
things, nor by the law or its sanction, nor by the
law written in our hearts. For all these suppose
no objects of grace and mercy. For it is sinners
only, and such as have made themselves miserable
by sin, that they can be exercised about.

(2.) There are no excellences of God's nature
that are more expressive of divine goodness, love-
liness, and beauty, than these are of mercy, gi'ace,
long-suffering, and patience ; and therefore there
is nothing that God so requires our likeness unto
him, in our conformity to his image, as in these,
namely, mercy, grace, and readiness to forgive :
and the contrary frame in any he doth of all
things most abhor : " They shall have judgment
without mercy, who shewed no mercy." And
therefore it is certain, that God will be glorified
in the manifestation of these properties of his
nature.

(3.) These properties can be no otherwise exer-
cised, and consequently no otherwise known, but
only in and by the pardon of sin ; which puts it
beyond all question, that there is forgiveness with
God. God will not lose the glory of these his
excellences ; he will be revealed in them, he will
be known by them, he will be glorified for them ;
which he could not be, if there were not forgive-
ness with him : so that here comes in, not only
the truth, but the necessity of forgiveness also.

284 god's gift of his son,

Forgiveness inamfested in the sending of the Son
of God to die for sin ; and from the ohliga-
tion that is on us to forgive one another.

XII. In the next place we shall proceed to that
evidence which is the centre wherein all the lines
of those foregoing do meet and rest ; the fountain
of all those streams of refreshment that are in
them, that which animates and gives life and
efficacy unto them. This lies in God's sending of
his Son. The consideration hereof will leave no
pretence or excuse to unbelief in this matter.

To make this evidence more clear and legible
as to what is intended in it, we must consider,

1. What was the rise of this sending we speak
of.

2. Who it was that was sent.

3. How or in what manner he was sent.

4. Unto what end and purpose.

1 . The rise and spring of it is to be considered.
It came forth from the eternal mutual consent
and counsel of the Father and the Son, " The
counsel of peace shall be between them both,"
Zech. vi. 13. It is of Christ the Branch, of whom
he speaks. " He shall build the temple of the
Lord ; and he shall bear the glory, and shall sit
and rule upon his throne ; and shall be a priest
upon his throne ; and the counsel of peace shall
be between them both ;" that is, between God the
Father, who sends him, and himself ; there lay
the counsel of peace-making between God and
man, in due time accomplished by him who " is
our peace," Eph. ii. 14. So he speaks, " Then 1
was by him, as one brought up with him, and I
was daily his delight, rejoicing always before him;

A MANIFESTATION OF rORGIVENESS. 285

rejoicing in the habitable parts of the earth; and
my dehghts were with the sons of men," Prov.
viii. 30, 31. They are the words of Wisdom, that
is, of the Son of God. When was this done? '* Then
I was with him." Why, before the mountains
were settled, ** whilst as yet he had not made the
earth nor the fields;" that is, before the creation
of the world, or from eternity, ver. 25, 26. But
how then could he rejoice in the habitable parts
of the earth ? and how could his delight be with
the sons of men, seeing as yet they were not? I
answer, it was the counsel of peace towards them
before mentioned, in the pursuit whereof he was
to be sent to converse amongst them on the earth.
He rejoiced in the fore-thoughts of his being sent
to them, and the work he had to do for them.
Then, with his own consent and delight, was he
fore-ordained to his work, even before the ** foun-
dation of the world," 1 Pet. i. 20. and received of
the Father '* the promise of eternal life, even be-
fore the world began," Tit. i. 2. that is, to be
given to sinners, by way of forgiveness through his
blood. So is this whole counsel expressed, Psa.
xl. 7, 8. Whence it is made use of by the apos-
tle, " Then said I, Lo, I come, in the volume of
the book it is written of me, 1 delight to do thy
will, O God. Thy law is in the midst of my
heart," Heb. x. 5, 6, 7. There is the will of the
Father in this matter, and the law of its per-
formance; and there is the will of the Son, in an-
swer thereunto; and his delight in fulfilling that
law which was prescribed to him.

Let us now consider, to what purpose was this
eternal counsel of peace, this agreement of the
Father and Son from eternity, about the state and

286 god's gift ov his son,

condition of mankind? If God would have left
them all to perish under the guilt of their sins,
there liad been no need at all of any such
thoughts, design, or counsel. God had given to
them a law, righteous and holy, which if they
transgressed, he had threatened them with eternal
destruction. Under the rule, disposal, and power
of this law, he might have righteously left them to
stand or fall, according to the verdict and sentence
thereof. But nov/ he assures us, he reveals to us,
that he had other thoughts in this matter; that
there were other counsels between the Father and
the Son concerning us; and these such as the Son
was delighted in the prospect of his accomplish-
ment of them. What can these thoughts and
counsels be, but about a way for their deliverance,
Avhich could no otherwise be, but by the forgive-
ness of sins ? For whatever else be done, yet if
God mark iniquities, there is none can stand.
Hearken therefore, poor sinner, and have hope.
God is consulting about thy deliverance and free-
dom ; and what cannot the wisdom and grace of
the Father and Son effect and accomplish? For
to this end was the Son sent into the world,
which is the second thing proposed to conside-
ration,

2. Whom did God send about this business?
The scripture lays great weight and emphasis on
this consideration ; faith must do so also : " God
so loved the world, that he gave his only-begotten
Son," John iii. 16. so 1 John iv. 9. " In this was
manifested the love of God towards us, because
that God sent his onlv-begotten Son into the
world, that we niii;ht live through him." And
again, ver. 10. *' IlcrLiu is love, not that we loved

A MAxNlFESTATlON OF I'ORG 1 VEN ESS. 287

God, but that he loved us; and sent his Son to
be the propitiation for our sins." And who is this
that is thus sent, and called ^' the only-begotten
Son of God V Take a double description of him,
one out of the old testament, and another from
the new. The first from Isa. ix. 6. "To us a
child is born, to us a son is given, and the govern-
ment shall be upon his shoulder, and his name
shall be called Wonderful, Counsellor, the Mighty
God, the Everlasting Father, the Prince of Peace :"
The other from Heb. i. 2, 3. " God hath spoken
unto us by his Son, whom he hath appointed heir
of all things, by whom also he made the worlds.
Who being the brightness of his glory, and the ex-
press image of his person, and upholding all things
by the word of his power, when he had by him-
self purged our sins, sat down on the right hand
of the Majesty on high." This is he who was
sent. In nature he was glorious, even God over
all, blessed for ever. In ansv^erableness to the
Father, the brightness of his glory, and the ex-
press image of his person ; possessed of all the same
essential properties with him ; so that, what v.e
find in him, we may be assured is in the Father
also; for he that hath seen him, hath seen the
Father, who is in him. In power, omnipotent; for
he hath made all things, and upholdeth all things,
with an unspeakable facility, by the word of his
power : in office, exalted over all ; sitting at the
right hand of the Majesty on high : in name, the
mighty God, the everlasting Father; so that what-
ever he came about, he will assuredly accomplish
and fulfil ; for what should hinder this mighty
One from perfecting his design ?

Now, this consideration raises our evidence to that

288 god's gift of his sott,

height, as to give us an unquestionable assurance
in this matter. Here is a near and a particular
object for faith to be exercised about, and to rest
in. Wherefore did this glorious Son of God come
and tabernacle amongst poor sinners ? We beheld
the glory of the eternal Word, the glory of the
only-begotten of the Father ; and he was made
flesh, and pitched his tabernacle amongst us, John
i. 14. To what end? It was no other, but to
work out and accomplish the eternal counsel oi
peace towards sinners before mentioned, to pro-
cure for them, and to declare to them, the forgive-
ness of sin. And what greater evidence, what
greater assurance can we have, that there is for-
giveness with God for us? He himself hath given
it as a rule, that what is done by giving an only
begotten, or an only beloved son, gives assured tes-
timony of reality and sincerity in the thing that is
confirmed by it. So he says to Abraham, " Now
I know that thou fearest God, seeing that thou
hast not withheld thy son, thy only son, from
me," Gen. xxii. 12. This w^ay it may be known,
or no way. And there is a blessed conclusion
that faith may make from this consideration : Now
I know that there is forgiveness with God, seeing
he hath not withheld his Son, his only Son, that
he might accomplish it. To this purpose the apos-
tle teaches us to reason, '* He that spared not his
own Son, but delivered him up for us all, how
shall he not with him also freely give us all things V
Rom. viii. 32.

What further can any soul desire? What
ground remains for unbelief to stand upon in this
matter? Is there any thing more to be done
herein ? It was to manifest that there is forgive-

A MANIFESTATION OF FOROIVKiNiiSS. 289

ness with him, and to make way for the exercise
of it, that God sert his Son ; that the Son of God
Game into the world, as will afterwards more fully
appear.

3. To this sending of the Son of God for this
purpose, there is evidence and security added from
the manner wherein he was sent. How was this ?
Not in glory, not in power, not in an open disco-
very of his eternal power and Godhead. Had it
been so, we might have thought, that he had come
merely to manifest and glorify himself in the
world. And this he might have done, without
thoughts of mercy or pardon towards us. But he
came quite in another manner ; he was seen in the
" likeness of sinful flesh," Rom. viii. 3. " in the
form of a servant," Phil. ii. 7. " being made of a
woman, made under the law," Gal. iv. 4. What
he endured, suffered, underwent, in that state and
condition, is in some measure known to us all.
All this could not be merely, and firstly, for him-
self. All that he expected at the close of it, was,
"to be glorified with that glory which he had
with the Father before the world was/' John
xvii. 5. It must then be for our sakes ; and for
what ? To save and deliver us from that condition
of wrath at present, and future expectation of ven-
geance, which we had cast ourselves into by sin ;
that is, to procure for us the forgiveness of sins.
Had not God designed pardon for sin, he would
never have sent his Son in this manner, to testify
it : and he did it, because it could no other way
be brouo;ht about, as hath been declared. Do we
doubt whether there be forgiveness with God or
not ? or whether we shall obtain it, if we address
ourselves to him to be made partakers of it ?

2 B

290 god's gift of his son,

Consider the condition of his Son in the world ;
review his afflictions, poverty, temptation, sorrows,
sufferings ; then ask our souls, To what end was
all this ? And if we can find any other design in
it, any other reason, cause, or necessity of it, but
only and merely to testify and declare that there
is forgiveness with God, and to purchase and pro-
cure the communication of it to us, let us abide
in, and perish under our fears. But if it be so,
we have a sufficient warrant to assure our souls in
the expectation of it.

4. Besides all this, there ensues upon what
went before, that great and wonderful issue, the
death of the Son of God. This thing was great
and marvellous, and we may a little inquire what
was designed therein. And hereof the scripture
gives us a full account. As,

(1.) That he died to make atonement for sin,
or reconciliation for iniquity, Dan. ix. 24. He gave
his life a ransom for the sins of many. Matt. xx.
28. 1 Tim. ii. 6. He was in it made sin, that
others might become the righteousness of God in
him, 2 Cor. v. 21. Rom. viii. 3. Therein he bare
our " sins in his own body on the tree," 1 Peter
ii. 24. This was the state of the matter. Not-
withstanding all the love, grace, and condescen-
sion before mentioned, yet our sins were of that
nature, and so directly opposite to the justice and
hohness of God, that unless atonement were made,
and a price of redemption paid, there could be no
pardon, no forgiveness obtavued. This, therefore,
he undertook to do, and that by the sacrifice of
himself; answering all that was prefigured by, and
represented in, the sacrifices of old, as the apostle
argely declares, Heb. x. 5 — 9. And herein is

A' MANIFESTATION OF FORGIVENESS 291

the forgiveness that is in God copied out and
exemphfied so clearly and evidently, that he who
cannot read it, will be cursed unto eternity : yea,
and let him be accursed ; for what can be more
required to justify God in his eternal destruction ?
He that will not believe his grace, as testified and
exemplified in the blood of his Son, let him perish
without remedy.

(2.) The curse and sentence of the law lies on
record against sinners : it puts in its demands
against our acquittance, and lays an obligation
upon us unto punishment : and God will not re-
ject nor destroy his law ; unless it be answered,
there is no acceptance for sinners. This, there-
fore, in the next place, his death was designed
unto : as he satisfied and made atonement by it
unto justice, (which was the fountain, spring, and
cause of the law,) so he fulfilled and answered the
demands of the law, as it was an effect of the
justice of God : so Rom. viii. 3. He suffered in
the likeness of sinful flesh, that the righteousness
of the law might be fulfilled and answered. He
answered the curse of the law, when he was
*' made a curse for us,'' Gal, iii. 13. and so be-
came, as to the obedience of the law, '' the end
of the law for righteousness unto them that do
believe," Rom. x. 3, 4. And as to the penalty
that it threatened, he bore it, removed it, and took
it out of the way. So hath he made way for
forgiveness through the very heart of the law ; it
hath not one word to speak against the pardon of
those who do believe. But,

(3.) Sinners are under the power of Satan ; he
lays a claim to them, and by what means shall
they be rescued from his mterest and dominion ?

292 CtOD*s gift of his soS",

This also his death was designed to accomplish :
for as he was " manifested to destroy the works of
the devil," 1 John iii. 8. so by " death he de-
stroyed him that had the power of death," Heb. ii.
14. that is, to despoil him of his power, to destroy
his dominion, to take away his claim to sinners
that believe ; as we have at large elsewhere
declared.

And by all these things, with many other con-
cerns of his death, that might be instanced, we are
abundantly secured of the forgiveness that is with
God, and of his willingness that we should be
made partakers thereof.

5. Is this all ? did his v/ork cease in his death ?
did he no more for the securing of the forgiveness
of sins unto us, but only that he died for them ?
Yes, he lives also after death for the same end and
purpose. The Son of God, in that nature which
he assumed to expiate sin by death, lives again
after death, to secure unto us, and to complete the
forgiveness of sins. And this he doth two ways :
1. Being raised from that death which he under-
went, to make atonement for sin by the power and
good-will of God, he evinces and testifies unto us,
that he hath fully performed the work he under-
took ; and that in our behalf, and for us, he hath
received a discharge. Had he not answered the
guilt of sin by his death, he had never been raised
from it. 2. He lives after death a mediatory life,
to make intercession for us, that we may receive
the forgiveness of sin, as also himself to give it
unto us ; which things are frequently made use of,
to encourage the souls of men to believe, and
therefore shall not at present be further insist-
ed on.

A MANIFESTATION OF TORGIVENESS. 293

Thus, then, Stands this matter; that mercy might
have a way to exercise itself in forgiveness, with
a consistency unto the honour of the righteousness
and law of God, was the Son of God so sent for
the ends and purposes mentioned. Now, herein
consists the greatest work that God did ever per-
form, or ever will. It was the most eminent pro-
duct of infinite wisdom, goodness, grace, and
power. And herein do all the excellences of God
shine forth more gloriously than in all the works
of his hands. Let us then wisely ponder and con-
sider this matter ; let us bring our own souls, with
their objections, unto this evidence, and see what
exceptions we have to lay against it. I know no-
thing will satisfy unbelief ; the design of it is, to
make the soul find that to be so hereafter, which
it would persuade it of here, namely, that there is
no forgiveness in God. And Satan, who makes
use of this engine, knows full well that there is
none for those who believe there is none, or ra-
ther, will not believe that there is any. For it
will, at the last day, be unto men according unto
their faith or unbehef. He that believeth aright,
and he that believeth not, that forgiveness is with
God, as to their own particulars, shall neither of
them be deceived. But what is it that can be
excepted against this evidence, the foundation of
our faith in this matter ? God hath not sent his
Son in vain, which yet he must have done, as we
have shewed, had he not designed to manifest
and exercise forgiveness towards sinners. Where-
fore, to confirm our faith from hence, let us make
a little search into these things, in some particu-
lar inquiries.

Question 1 . Seeing the Son of God died in that
2 B 2

294 GODS GIFT OF HIS SON,

way and manner that he did, according to the
determinate counsel and will of God, wherefore
did he do so, and what aimed he at therein ?

Answer. It is plain that he died for our sin^^
Rom. iv. 25. that is, to make reconciliation for the
sins of his people, Heb. ii. 17, 18. This Moses
and the prophets, this the whole scripture testi-
iles unto ; and without a svipposal of it not one
word of it can be aright believed : nor can we
yield any due obedience to God without it.

Qu. 2. What then did God do unto him ?
What was in transaction between God as the
Judge of all, and him that was the Mediator of
tlie church ?

Ans. God indeed 'Maid on him the iniquities
of us all," Isa. liii. 6. all the sins of all the elect ;
yea, he made him " a curse for us," Gal. iii. 13.
And making him a sin-offering, or an " offering
for sin, he condemned sin in the flesh,'' Rom. viii.
3. 2 Cor. V. 21. So that all that which the jus-
tice or law of God had to require about the punish-
ment due unto sin, was all laid and executed on
iiim.

Qu, 3. What then did Christ do in his death ?
What did he aim at and design ? What was his
intention in submitting unto, and undergoing the
will of God in these things ?

A)iS. " He bare our sins in his own body upon
the tree," 1 Pet. ii. 24. He took our sins upon
him, undertook to answer for them, to pay our
debts, to make an end of the difference about
them, between God and sinners, Dan. ix. 24. His
aim undoubtedly was, by all that he underwent
and suffered, so to make atonement for sin, as
that no more could on that account be expected.

A MANIFESTATION OF FORGIVENESS 295

Qu. 4. Had God any more to require of sinners
on the account of sin, that his justice might be
satisfied, his holiness vindicated, his glory exalted,
his honour be repaned, than what he charged on
Christ? Did he lay somewhat of the penalty due
to sin on him, execute some part of the curse of
the law against him, and yet reserve some wrath
for sinners themselves ?

A71S. No, doubtless. He came to do the whole
will of God, Heb. x. 7, 8. And God spared him
not any thing that in his holy will he had ap-
pointed to be done unto sin, Rom. viii. 32. He
would never have so dealt with his Son, to have
made a half-work of it ; nor is the work of makiiig
satisfaction for sin such, as that any, the least part
of it, should ever be undertaken by another.
Nothing is more injurious or blasphemous against
God and Christ, than the fooHsh imagination
among the papists, of works satisfactory for the
punishment due to sin, or any part of it; as also
is their purgatory-pains to expiate any remaining
guilt after this life. This work, of making satis-
faction for sin, is such as no creature in hea^ en
or earth can put forth a hand unto. It was
wholly committed to the Son of God, who alone
was able to undertake it, and who hath perfectly
accomplished it. So that God now says, " Fury
is not in me," Isa. xxvii. 4. he that will lay hold on
my strength, that he may have peace, he shall
have peace.

Qu. 5. What then became of the Lord Christ
in his undertaking ? Did he go through with it ? or
did he faint under it? Did he only testify his
love, and shew his good-will for our deliverance ?

296 god's gift of his son,

Or did lie also effectually pursue it, and not faint
until he had made a way for the exercise of for-
giveness ?

Ans. It was not possible that he should be
detained by the pains of death, Acts ii. 24. He
knew beforehand, that he should be carried through
his work, that he should not be forsaken in it, nor
faint under it, Isa. 1. 6 — 8. And God hath given
this unquestionable evidence of his discharge of
the debt of sin to the utmost, in that he was
acquitted from the whole account, when he was
raised from the dead. For he that is given up to
prison upon the sentence of the law for the debt
of sin, shall not be freed until he have paid the
utmost farthing. This, therefore, he manifested
himself to have done, by his resurrection from the
dead.

Qu. 6. What then is now become of him ? —
Where is he, and what doth he ? Hath he so done
his work, and laid it aside ? or doth he still conti-
nue to carry it on, until it be brought unto its
perfection ?

Ans. It is true, he was dead, but he is alive,
and lives for ever ; and hath told us, that bA^ause
he liveth, we shall live also ; and that, because
this is the end of his mediatory life in heaven, he
lives ** for ever to make intercession for us," Heb.
vii. 25 — 27. And to this end, that the forgiveness of
sin, which he hath procured for us, may be com-
municated unto us, that we might be made par-
takers of it, and live for ever.

What f]^round is left of questioning the truth in
hand ? What link of this chain can unbelief break
in or upon ? If men resolve, notwithstanding all

A MANIFESTATION OF FORGIVENESS. 297

this evidence and assurance that is tendered to
them thereof, that they will not yet believe
there is forgiveness with God, or will not be en-
couraged to attempt the securing of it unto them-
selves, or else despise it as a thing not worth the
looking after ; it is enough for them that declare
it, that preach these things, that they are a sweet
savour unto God in them that perish, as well as
in them that are saved. And I bless God that I
have had this opportunity to bear testimony to
the grace of God in Christ, which, if it be not re-
ceived, it is because " the god of this world hath
blinded the eyes of men, that the light of the gos-
pel of the glory of God should not shine into their
minds." But Christ will be glorified in them that
believe, on these principles and foundations.

XIII. Another evidence of the same truth may
be derived from hence, that God requires forgive-
ness in us, that we should forgive one another ;
and therefore doubtless there is forgiveness with
him for us. The sense of this consideration unto
our present purpose will be manifest in the ensu-
ing observations.

I. It is certain, that God hath required this of
us ; the testimonies hereof are many, and known,
so that they need not particularly be repeated or
insisted on. See Luke xvii. 3, 4. Eph. iv. 32.
Matt, xviii. 24 unto the end. Only, there are
some things that put a singular emphasis upon
this command, manifesting the great importance
of this duty in us, which may be remarked. As,

(1.) That our Saviour requires us to carry a
sense of our integrity and sincerity in the discharge
of this duty along with us in our addresses unto
God in prayer. Hence he teaches and enjoins us

2P8 god's gift of his son,

to pray, or plead for the forgiveness of our debts
to God, (that is, our sins or trespasses against
him, which make us debtors to his law and jus-
tice,) even as we forgive them that so trespass or
offend against us, as to stand in need of our for-
giveness, Matt. vi. 12. Many are ready to devour
such as are not satisfied, that the words of that
rule of prayer, which he hath prescribed are to be
precisely read or repeated every day. I wish they
would as heedfully mind that prescription which
is given us herein, for that frame of heart and
spirit which ought to be in all our supplications ;
it might possibly abate their wrath in that and
other things. But here is a rule for all prayer,
as all acknowledge; as also of the things that are
requisite to make it acceptable. This in particu-
lar is required, that before the Searcher of all
hearts, and in our addresses unto him, in our
greatest concerns, we profess our sincerity in the
discharge of this duty, and do put our obtaining
of what we desire upon that issue. This is a great
crown that is put upon the head of this duty,
which makes it very eminent, and evidences the
great concern of the glory of God, and our own
souls, therein.

2.) We may observe, that no other duty what
ever is expressly placed in the same series, order,
or rank with it ; which makes it evident, that it is
singled out to be professed as a token and pledge
of our sincerity, in all other parts of our obedience
unto God. It is by Christ himself made the in-
stance, for the trial of our sincerity in our univer-
sal obedience, which gives no small honour unto
it. The apostle puts great weight on the fifth
commandment, " Honour thy father and thy mo-

A MANIFESTATION OF FORGIVENESS. 299

ther, because it is the first commandment with
promise," Ephes. vi. 2. All the commandments
indeed had a promise : Do this and live ; life
was promised to the observance of them all. But
this is the first that had a peculiar promise an-
nexed to it, and accompanying it. And it vyas
such a promise, as had a peculiar foundation
through God's ordinance in the thing itself. It
is, that the parents should prolong the lives of
their children that were obedient, Exod. xx. 12.
(Hebrew, They shall prolong thy days ;) that is,
by praying for their prosperity, blessing them in
the name^of God, and directing them in those
ways of obedience, whereby they might live and
possess the land ; and this promise is now trans-
lated from the covenant of Canaan, into the cove-
nant of grace. The blessing of parents going far
towards the interesting their children in the pro-
mise thereof, and so prolonging their days unto
eternity, though their days in this world should
be of little continuance. So it is said of our
Saviour, that he " should see his seed, and pro-
long his days," Isa. liii. 10; which hath carried
over that word, and that which is signified by it,
unto eternal things ; but this by the way. As
the singular promise to that command renders it
singular, so doth this especial instancing in this
duty in our prayer render it also : for though, as
all the commandments had a promise, so we are
to carry a testimony with us of our sincerity in
universal obedience in our addresses to God ; yet
the singling out of this instance renders it ex-
ceedingly remarkable, and shews what a value God
puts upon it, and how well he is pleased with it.
(3.) That God requires this forgiveness in us,

300 god's gift of his son,

upon the account of the forgiveness we receive
from him ; which is to put the greatest obhgation
upon us to it, that we are capable of, and to give
the strongest and most powerful motive possible
to its performance. See Ephes. iv. 32.

(4.) That this duty is more directly and ex-
pressly required in the new testament than in
the old. Required then it was, but not so
openly, so plainly, so expressly, as now. Hence
we find a different frame of spirit between them
under that dispensation, and those under that of
the new testament. There are found amongst
them some such reflections on their enemies, their
oppressors, persecutors, and the like, as, although
they were warranted by some actings of the Spirit
of God in them, yet being suited to the dispen-
sation they were under, do no way become us
now, who, by Jesus Christ, receive grace for grace.
So Zcchariah, when he died, cried, '* The Lord
iook on it, and require it ;" but Stephen, dying
in the same cause and manner, said, " Lord, lay
not this sin to their charge." Elijah called for
fire from heaven ; but our Saviour reproves the
least inclination in his disciples to imitate him
tljerein. And the reason of this dilFerence is,
because forgiveness in God is under the new
testament far more clearly, especially in the
nature and cause of it, discovered in the gospel,
which hath brought life and immortality to light,
than it was under the law. For all our obedi-
ence, both in matter and manner, is to be suited
to the discoveries and revelation of God to us.

(5.) This forgiveness of others, is made an ex-
press condition of our obtaining pardon and for-
giveness from God, Matt. vi. 14, 15. And the

A MANIFEST.^TION OF FORGIVENESS. 301

nature hereof is expressly declared, chap, xviii. 24.
Such evangelical conditions we have not many.
I confess, they have no casual influence into the
accomplishment of the promise ; but the non-
performance of them is a sufficient bar against
C!ir pretending- to the promise, a sufficient evi-
dence that we have no pleadable interest in it.
Our forgiving of others will not procure forgive-
ness for ourselves ; but our not forgiving of others
proves, that we ourselves are not forgiven. And
all these things do shew what weight God him-
self lays on this duty.

2. Observe that this duty is such, as that there
is nothing more comely, useful, or honourable to,
or praiseworthy in any, than a due performance
of it. To be m.orose, implacable, inexorable, re-
vengeful, is one of the greatest degeneracies of
human nature. And no men are commonly, even
in this world, more branded with real infamy and
dishonour amongst wise and good men, than
those who are of such a frame, and do act ac-
cordingly. To remember injuries, to retain a
sense of wrongs, to watch for opportunities of
revenge, to hate and be maliciously perverse, is to
represent the image of the devil to the world in its
proper colours ; he is the great enemy and self-
avenger. On the other side, no grace, no virtue,
no duty, no ornament of the mind, or conversation
of man, is in itself so lovely, so comely, so praise-
worthy, or so useful to mankind, as are meekness,
readiness to forgive and pardon. This is that
principally which renders a man a good man, for
whom one would even dare to die. And I am
sorry to add, that this grace or duty is recom-
mended by its rarity. It is little found amongst

2c

302 god's gift of his son,

the children of men. The consideration of the
defect of men herein, as in those other funda-
mental duties of the gospel, in self-denial, readi-
ness for the cross, and forsaking the world, is an
evidence, if not of how little sincerity there is in
the Avorld, yet at least it is, of how little growing
and thriving there is amongst professors.

3. That there is no grace, virtue, or perfection
in any man, but what is an emanation from the
Divine goodness and bounty, so expressive of
some Divine excellences or perfection ; somewhat
that is in God, in a way and manner infinitely
more excellent. We are created in the image
of God. Whatever was good or comely in us,
was a part of that image ; especially the orna-
inents of our minds, the perfections of our souls.
These things had in them a resemblance of, and
a correspondence to, some excellences in God,
whereunto by the way of analogy they may be
reduced. This being for the most part lost by
sin, a shadow of it only remaining in the faculties
of our souls ; and that dominion over the crea-
tures, which is permitted unto men in the pa-
tience of God. The recovery that we have by
grace, is nothing but an initial renovation of the
image of God in us, Ephes. iv. 22. It is the
implanting upon our natures those graces, which
may render us again like unto him. And nothing
is grace or virtue, but that so answers to some-
what in God. So then, whatever is in us of this
kind, is in God absolutely, perfectly, in a way
and manner infinitely more excellent.

Let us now, therefore, put these things toge-
ther. God requires of us, that there should be
forgiveness in us for those that do offend us; for-

THE GREATNESS OF FORGIVENESS. 303

giveness without limitation or bounds; the grace
hereof he bestows on his saints, sets a high price
upon it, and manifests, many ways, that he ac-
counts it among the most excellent of our endow-
ments ; one of the most lovely and praiseworthy
qualifications of any person. What then shat.
we now say? Is there forgiveness with him, or
not ? " He that made the eye, shall he not see?
He that planted the ear, shall he not hear?" He
that thus prescribes forgiveness to us, that bestows
the grace of it upon us, is there not forgiveness
with him ? It is all one as to say, Though we are
good, yet God is not ; though we are benign and
bountiful, yet he is not. He that finds this grace
wrought in him in any measure, and yet fears
that he shall not find it in God for himself,
doth therein, and so far, prefer himself above
God ; which is the natural effect of cursed un-
belief.

But the truth is, were there not forgiveness
with God, forgiveness in man would be no virtue,
with all those qualities that incline thereto ; such
are meekness, pity, patience, compassion, and the
hke. Which, what were it, but to set loose human
nature to rage and madness? For, as every truth
consists in its answerableness to the prmie and
eternal verity : so virtue consists not absolutely
nor primarily in a conformity to a rule of com-
mand, but in a correspondence to the first abso-
lute perfect Being, and his perfections.

Properties of forgiveness. The greatness and
freeness of if.

The arguments and demonstrations foregoing,
have, we hope, undeniably evinced the great truth

304 THE GREATNESS OF FORGIVENESS.

we have insisted on, which is the life and soul of
all our hope, profession, religion, and worship.
The end of all this discourse is, to lay a firm foun-
dation for faith to rest upon, in its addresses to
God for the forgiveness of sins; as also, to give
encouragement to all sorts of persons so to do.
This end remains now to be explained and pressed ;
which work, yet before we directly close withal, two
things are furiher to he prem.ised. And the first
is, to propose some of those adjuncts of, and con-
siderations about this forgiveness, as may both
encourage and necessitate us to seek after it, and
to mix the testimonies given to it, and the pro-
mises of it, with faith, to our benefit and advan-
tage. The other is to shew how needful all this
endeavour is, on account of that great unbelief
which is in the most in this matter. As to the first
of these, then, we may consider.

I. That this forgiveness that is with God, is
such as becomes him ; such as is suitable to his
greatness, goodness, and all other excellences of
his nature ; such as, that therein he will be known
io be God. What he says concerning some of
the works of his providence, " Be still, and know
that I am God," may be much more said concern-
ing this great effect of his grace : still your souls,
and know that he is God. It is not like that
narrow, difficult, halving, and manacled forgive-
ness, that is found amongst men, when any such
thing is found amongst them. But it is full, free,
boundless, bottomless, absolute, such as becomes
his nature and excellences. It is, in a word, for-
giveness that is with God, and by the exercise
whereof he will be known so to be. And hence,

1. God himself doth really separate and dis-

THE GREATNESS OF FORGIVENESS. 305

tinguish his forgiveness from any thing that our
thoughts and imaginations can reach to, and that
because it is his, and hke himself. It is an object
for faith alone, which can rest in that which it can-
not comprehend. It is never safer than when it is,
as it were, overwhelmed with infiniteness. But set
mere rational thoughts, or the imaginations of our
minds, at work about such things, and they fall
inconceivably short of them. They can neither
conceive of them aright, nor use them to their
proper end and purpose. Were not forgiveness
in God somewhat beyond what men could imagine,
no flesh could be saved. This he himself ex-
presses, " Let the wicked forsake his way, and the
unrighteous man his thoughts, and let him return
unto the Lord, and he will have mercy upon him,
and to our God, and he will abundantly pardon.
For my thoughts are not your thoughts, neither
are your ways my ways, saith the Lord; for
as the heavens are higher than the earth, so
are my ways higher than your ways, and my
thoughts than your thoughts," Isa. Iv. 7 — 9.
They are, as is plain in the context, thoughts of
forgiveness, and ways of pardon, whereof he
speaks. These our apprehensions come short of;
we know little or nothing of the infinite large-
ness of his heart in this matter. The person that
God speaks of, is, as the Hebrew expresses it, an
impiously wicked man, or, a man of deceit, and per-
verse wickedness : he whose design and course is
nothing but a lie, sin and iniquity ; sucli a one as we
would have little or no hopes of; that we would
scarcely think it worth our while to deal with, about
a hopeless conversion; or can scarcely find it in
our hearts to pray for him, but are ready to give him
2c2

306 THE GREATNESS OF FORGIVENESS.

up as one profligate and desperate ; but let him re-
turn unto the Lord, and he shall obtain forgiveness.
But how can this be? Is it possible there should
be mercy for such a one? Yes ! for the Lord will
multiply to pardon, (Hebrew.) He hath forgiveness
with him, to outdo all the multiplied sins of any
that return to him, and seek for it. But this is
very hard, very difficult for us to apprehend. This
is not the way and manner of men : we deal not
thus with profligate offenders against us. True,
saith God, " But your ways are not my ways :" I
do not act in this matter like unto you, nor as you
are accustomed to do. How then shall v.e appre-
hend it ? how shall we conceive of it ? You can
never do it by your reason or imaginations : " For
as the heavens are above the earth, so are my
thoughts," in this matter, '' above your thoughts."
This is an expression to set out the largest and
most inconceivable distance that may be. The
creation will aflbrd no more significant expression
or representation of it. The heavens are incon-
ceivably distant from the earth, and inconceivably
glorious above it. So are the thoughts of God ;
they are not only distant from ours, but have a
glory in them also, that we cannot rise up to.
For the most part, when we come to deal with
God about forgiveness, we hang in every briar of
disputing quarrelsome unbelief. This or that cir-
cumstance of aggravation, this or that unparal-
leled particular, bereave us of our confidence.
Want of a due consideration of Him with whom
we have to do, measuring with that line of our
own imagination, bringing him down to our
thoughts and our ways, is the cause of all our dis-
quietments. Because we find it hard to forgive

THE GREATNESS OF FORGIVENESS. 307

cur pence, we think he cannot forgive talents.
But he hath provided to obviate such thoughts in
lis, " I will not execute the fierceness of my wrath,
I will not return to destroy Ephraim, for I am
God, and not Man." Our satisfaction in this
matter, is to be taken from his nature ; were he a
man, or as the sons of men, it were impossible that
upon such, and so many provocations, he should
turn away from the fierceness of his anger. But
he is God : this gives an infiniteness, and an in-
conceivable boundlessness, to the forgiveness that
is with him ; and exalts it above all our thoughts
and v.ays. This is to be lamented, that presump-
tion, which turns God into an idol, ascribes to
that idol a greater largeness in forgiveness, than
faith is able to rise up to, v.hen it deals with him
as a God of infinite excellences and perfections.
The reasons of it, I confess, are obvious. But this
is certain, no presumption can falsely imagine that
forgiveness to itself from the idol of its heart, as
faith may, in the way of God, find in him, and
obtain from him. For,

2. God engages his infinite excellences to de-
monstrate the greatness and boundlessness of his
forgiveness. He proposes them to our considera-
tions, to convince us, that we shall find pardon
with him suitable and ansv/erable to them. See
Isa. xl. 27—31. " Why sayest thou, O Jacob,
and speakest, O Israel, My way is hid from the
Lord, and my judgment is passed over from my
God ? Hast thou not known, hast thou not heard,
that the everlasting God, the Lord, the Creator of
the ends of the earth, fainteth not, neither is
weary ; there is no searching of his understanding :
He giveth power to the faint, and to them that

308 THE GREATNESS OF FORGIVENESS.

have no might he increaseth strength : even the
youths shall faint and be weary, and the young
men shall utterly fail ; but they that wait upon the
Lord shall renew their strength, they shall mount
up with wings as eagles, they shall run and not
be wearv, and they shall walk and not faint."
The matter in question is, whether acceptance with
God, which is only by forgiveness, is to be ob-
tained or not: this, sinful Jacob either despairs of,
or at least desponds about. But, saith God,
" My thoughts are not your thoughts" in this
matter. And what course doth he take to con-
vince them of their mistake therein ? What argu-
ment doth he make use of, to free them from their
unbelief, and to rebuke their fears ? Plainly, he
calls them to the consideration of himself, both
who and what he is with whom they had to do ;
that they might expect acceptance and forgive-
ness, such as did become him. Reminding them
of his power, his immensity, his infinite wisdom, his
unchangeableness, all the excellences and proper-
ties of his nature, he demands of them, whether
they have not just ground to expect forgiveness
and grace, above all their thoughts and apprehen-
sions, because answering the infinite largeness of
his heart, from whence it doth proceed.

And Moses manages this plea for the forgive-
ness of that people under a high provocation, and
a most severe threatening of their destruction
thereon. Numb. xiv. 17, 18. He pleads for par-
don in such a way and manner, as may answer the
great and glorious properties of the nature of God,
and which would manifest an infiniteness of power
and all-sufhciency to be in him.

This, I say, is an encouragement in general to

THE GREATNESS OF FORGI VE^TESS. 309

believers. We have, as I hope, upon unquestion-
able grounds evinced, that there is forgiveness
with God, which is the hinge on which the issue
of our eternal condition turns. Now, this is like
himself, such as becomes him; that answers the
infinite perfections of his nature ; that is exercised
and given forth by him as God. We are apt to
narrow and straiten it by our unbelief, and to ren-
der it unbecoming of him. He less dishonours
God, or as little, who being wholly under the
power of the law, believes that there is no forgive-
ness with him, none to be obtained from him, or
doth not believe it, that so it is, or is so to be ob-
tained, for which he hath the voice and sentence
of the law to countenance him, than those who,
being convinced of the principles and grounds of
it before mentioned, and of the truth of the testi-
mony given to it, do yet, by straitening and nar-
rowing it, render it unworthy of Him, whose
excellences are all infinite, and whose ways on
that account are incomprehensible. If, then, we
resolve to treat with God about this matter, which
is the business now in hand, let us do it as it be-
com.es his greatness, that is, indeed, as the wants
of our souls do require : let us not entangle our
own spirits, by limiting his grace. The father of
the child possessed with a devil, being in a great
agony wdien he came to our Saviour, cries out,
" If thou canst do any thing, have compassion on
us, and help us," Murk ix. 22. He would fain be
delivered, but the matter was so great, that he
questioned whether the Lord Christ had either com-
passion or power enough for his relief. And what
(lid he obtain hereby ? Nothing but the retarding
of the cure of his child for a season : for our

310 THE GREATNESS OF FORGIVENESS.

Saviour holds hini ofF, until he had instructed him
in this matter : saith he, ver. 23. " If thou canst
believe, all things are possible unto him that be-
lieveth." Mistake not, if thy child be not cured,
it is not for want of power or pity in me, but of
faith in thee. My power is such as renders all
things possible, so that they may be believed.
So it is with many, who would desirously be made
partakers of forgiveness • if it be possible, they
would be pardoned, but they do not see it pos-
sible. Why, where is the defect ? God hath no par-
don for them, or such as they are ; and so it may
be they come finally short of pardon. AVhat,
because God cannot pardon them, it is not pos-
sible with him? Not at all; but because they
cannot, they v/ill not believe, that the forgiveness
which is with him is such as that it would answer
all the wants of their souls, because it answers the
infinite largeness of his heart. And if this doth
not wholly deprive them of pardon, yet it greatly
retards their peace and comfort. God doth not
take it well to be limited by us in any thing, least
of all in his grace. This he calls a tempting of
him, a provoking temptation, " They turned back
and tempted God, they limited the Holy One of
Israel," Psa. Ixxviii. 41. This he could not bear
with. If there be any pardon with God, it is such
as becomes him to give : when he peu'dons, he
will abundantly pardon. Go with your half-for-
giveness, limited, conditional pardons, with re-
serves and limitations, to the sons of men ; it may
be, it may become them, it is like themselves :
that of God is absolute and perfect, before which
our sins are as a cloud before the east wind, and
the rising sun. Hence he is said to do this work

THE FREENESS OF FORGIVENESS. 311

with his whole heart and his whole soul ; " chari-
zesthai,'" freely, bountifully, largely to indulge and
forgive unto us our sins ; and to cast them into the
bottom of the sea, Micah vii. 19. into a bottomless
ocean, an emblem of infinite mercy. Remember this,
poor souls, when you are to deal with God in this
manner, all things are possible to them that believe.
II. This forgiveness is in or with God, not only
so that we may apply ourselves to it if we will, for
which he will not be offended with us, but so also
that he hath placed his great glory in the decla-
ration and communication of it ; nor can we honour
him more than by coming to him to be made par-
takers of it, and so to receive it from him. For
the most part, we are as it were ready rather to
steal forgiveness from God, than to receive from
him, as one that gives it freely and largely. We
take it up, and lay it down, as though we w^ould
be glad to have it, so God did not, as it were, see
us take it ; for we are afraid he is not willing we
should have it indeed. We would steal this fire
from heaven, and have a share in God's treasures
and riches, almost without his consent : at least
we think that we have it from him with mucii
difl[iculty ; that it is rarely given, and scarcely
obtained ; that he gives it out with a kind of un-
willing willingness, as we sometimes give alms
without cheerfulness ; and that he loseth so much
by us, as he giveth out in pardon. We are apt to
think, that we are very willing to have forgiveness,
but that God is unwilling to bestow it, and that
because he seems to be a loser by it, and to forego
the glory of inflicting punishment for our sins,
which of all things we suppose he is most loth to
part with. And this is the very nature of unbelief.

312 THE FREENESS OF FORGIVENESS.

But indeed things are quite otherwise. He hath,
in this matter, through the Lord Christ, ordered
all things, in his dealings with sinners, to the
*' praise of the glory of his grace," Eph. i. 6.
His design in the whole mystery of the gospel, is
to make his grace glorious, or to exalt pardoning
mercy. The great fruit and product of his grace
is forgiveness ; the forgiveness of sinners. This
God will render himself glorious in and by. AH
the praise, glory, and worship, that he designs from
any in this world, is to redound to him by the way
of this grace, as we have proved at large before.
For this cause he spared the world, when sin first
entered into it ; for this cause did he provide a
new covenant, when the old was become unpro-
fitable ; for this cause did he send liis Son uito
the world. This hath he testified by all the evi-
dences insisted on. He would have lost the praise
of his grace, if nothing hereof vrould have been
done or brought about. We can then no way so
eminently bring or ascribe glory to God, as by
our receiving forgiveness from him ; he being
willing thereunto, upon the account of its tendency
to his own glory, in that way which he hath pecu-
liarly fixed on for its manifestation. Hence the
apostle exhorts us to come ''• boldly to the throne
of grace," Heb. iv. 16. that is, with the confidence
of faith, as he expounds boldness, chap. x. 19, 20.
We come about a business Vv'herewith he is well
pleased ; such as he delights in the doing of, as
he expresses himself, " The Lord thy God, in the
midst of thee, is mighty ; he will save, he will re-
joice over thee with joy. He v.'ill rest in his love,
he will joy over thee with singing," Zeph. iii- l^*
This is the way of God's pardoning; he doth it in

THE FREENESS OF lORGIVENESS. 313

a rajoicing triumphant manner, satisfying abuii-
d mtiy his own holy soul therein, and resting in his
love. We have, then, abundant encouragement to
draw nigh to the throne of grace, to be made par-
takers of what God is so willing to give out to us.
And to this end serves also the oath of God before
insisted on, namely, to root out all the secret re-
serves of unbelief, concerning God's unwillingness
to give n:iercy, grace, and pardon to sinners. See
Ileb. vi. 17, 18. where it is expressed. Therefore
the tendency of our former arguments, is not
merely to prove that there is forgiveness with God,
which we may believe, and not be mistaken, but
which we ought to believe : it is our duty so to do.
^Ye think it our duty to pray, to, hear the word,
to give alms, to love the brethren, and to abstain
from sin ; and if we fail in any of these, we find
the guilt of them reflected upon our conscience to
our disquietment ; but we scarcely think it our duty
to believe the forgiveness of our sins. It is well,
it may be we think, with them that can do it, but
we think it not their fault who do not. Such per-
sons may be pitied, but, as we suppose, not justly
blamed, no, not by God himself. Whose con-
science almost is burdened with this as a sin, that
he doth not, as he ought, believe the forgiveness
of his sins ? And this is merely because men judge
it not their duty so to do ; for a non-performance
of a duty apprehended to be such, will reflect on
the conscience a sense of the guilt of sin. But
now, v/hat can be required to make any thing a
duty to us, that is wanting in this matter ? For,

I. There is forgiveness with God, and this
manifested, revealed, declared. This manifesta-
tion of it is that which makes it the object of our

2 D

314 MEN DISBELIEVE GODS FORGIVENESS.

faith. We believe things to be in God, and with
him, not merely and formally because they are so,
but because he hath manifested and revealed them
so to be, 1 John i. 2. What he so declares, it
is our duty to believe, or we frustrate the end of
his revelation.

2. We are expressly commanded to believe,
and that upon the highest promises, and under
the greatest penalties. This command is that
which makes believing formally a duty. Faith
is a grace, as it is freely wrought in us by the
Holy Ghost, the root of all obedience and duties,
as it is radically fixed in the heart ; but as it is
commanded, it is " a duty ;" and these com-
mands, you know, are several ways expressed, by
invitations, exhortations, propositions, which all
have in them the nature of commands, and
which take up a great part of the books of the
new testament.

3. It is a duty, as we have shewed, of the
greatest concern to the glory of God.

4. Of the greatest importance to our souls, here
and hereafter. And these things were necessary to
be added, to ground our ensuing exhortations on.

Evidences that most men do not believe Forgive-
ness.

That which should now ensue, is the peculiar
improvement of this truth all along aimed at ;
namely, to give exhortations and encouragements
to believing. But I can take few steps in this
work, wherein, methinks, I do not hear some
saying. Surely all this is needless : who is there
that doth not believe all that you go about to
prove ? And so these pains are spent to little or

MEN DISBELIEVE GOD's FORGIVENESS. 315

no purpose. I shall, therefore, before I persuade
any to it, endeavour to shew that they do it not
already. Many, I say, the most of men who live
under the dispensation of the gospel, do wofully
deceive their own souls in this matter. They do
not believe what they profess themselves to be-
lieve, and what they think they believe. Men
talk of fundamental errors; this is to me the most
fundamental error that any can fall into, and the
most pernicious. It is made up of these two
parts : 1 . They do not indeed believe forgiveness ;
2. They suppose they do believe it, which keeps
them from seeking after their only remedy. Both
these mistakes are in the foundation, and do ruin
the souls of them that live and die in them. I
shall then, by a brief inquiry, put this matter to a
trial. By some plain rules and principles may
this important question. Whether we do indeed
believe forgiveness, or not ? be answered and de-
cided. But to the resolution intended, I shall
premise two observations.

First, Men, in this case, are very apt to deceive
themselves. Self-love, vain hopes, liking of lust,
common false principles, sloth, unwillingness to
self-condemnation, reputation with the world, and
it may be in the church, all vigorously concur
to men's self-deceivings in this matter. It is
no easy thing for a soul to break through all these
and all self-reasonings that rise from them, to
come to a clear judgment of its own acting, in
dealing with God about forgiveness. Men also
find a common presumption of this truth, and its
being an easy relief against gripings of conscience
and disturbing thoughts about sin, which they
daily meet with. Aiming, therefore, only at the

316 MEN DISBELIEVE GOD's FORGIVENESS.

removal of trouble, and finding their present ima-
gination of it sufficient thereunto, they never
bring their persuasion to the trial.

Secondly^ As men are apt to do thus, so they
actually do so ; they deceive themselves, and
know not that they do so. The last day will
make this evident, if men will no sooner be con-
vinced of their folly. When our Saviour told his
disciples, that one of the twelve should betray
him, though it were but one of twelve that was
in danger, yet every one of the twelve made a
particular inquiry about himself. I will not say,
that one in each twelve is here mistaken : but I
am sure the truth tells us, " That many are called,
and but few are chosen ;" they are but few who
do really believe forgiveness. Is it not then in-
cumbent on every one to be inquiring in what
nuniber he is likelv to be found at the last day?
Whilst men put this inquiry off from themselves,
and think or say. It may be the concern of others,
it is not mine — they perish, and that without
remedy. Remember what poor Jacob said, when
he had lost one child, and was afraid of the loss
of another. Gen. xliii. 14. " If I be bereaved of
my children, I am bereaved." As if he should
have said. If I lose my children, 1 have no more
to lose, they are my all : nothing worse can befal
me in this world. Comfort, joy, yea, life and ail,
go with them. How much more may men say
in this case, If we are deceived here, we are de-
ceived ; all is lost ; hope, and life, and soul, ail
must perish, and that forever. There is no help
or relief for them who deceive themselves in this
matter : they have found out a way to go quietly
down into the pit.

MEN DISBELIEVE GOd's FORGIVENESS. 317

Now these things are premised, only, that
they may be incentives unto self-examination in
this matter, and so render the ensuing considera-
tions useful : let us then address ourselves unto
them.

I. In general, This is gospel-truth ; yea, the
great, fundamental, and most important truth of
the gospel. It is the turning point of the two
covenants, as God himself declares, Heb. viii.
7 — 13. Now, a very easy consideration of the
ways and walkings of men will satisfy us as to
this inquiry, whether they do indeed believe the
gospel, the covenant of grace, and the fun-
damental principles of it. Certainly their igno-
rance, darkness, blindness, their corrupt affec-
tions, and worldly conversations, their earthly-
mindedness, and open disavowing of the Spirit,
ways, and yoke of Christ, speak no such language.
Shall we think that proud, heady, worldly, self-
seekers, haters of the people of God and his ways,
despisers of the Spirit of grace and his work,
sacrificers to their own lusts, and such like, do
believe the covenant of grace, or remission of
sins ? God forbid we should entertain any one
thought of so great dishonour to the gospel.
Wherever that is received or believed, it produces
other effects. Tit. ii. 11, 12. Isa. xi. 6 — 9. It
teaches men to deny all ungodliness and worldly
lusts. It changes their hearts, natures, and ways.
It is not such a barren, impotent, and fruitless
thing, as such an apprehension would represent it.

II. They that really believe forgiveness in God,
do thereby obtain forgiveness. Believing gives
an interest in it ; it brings it home to the soul
concerned. This is the inviolable law of the

2 d2

318 MEN DISBELIEVE GOd's FORGIVENESS.

gospel. Believing and forgiveness are inseparably
conjoined. Among the evidences that we may
have of any one being interested in forgiveness, I
shall only name one ; they prize and value it above
all the world. Let us inquire what esteem and
valuation many of those have of forgiveness, who
put it out of ail question that they do believe it.
Do they look upon it as their treasure, their
jewel, their pearl of price ? Are they solicitous
about it ? Do they often look and examine, whe-
ther it continues safe in their possession or not ?
Suppose a man have a precious jewel, laid up in
some place in his house ; suppose it to be unto
him as the poor v/idow's two mites, all her sub-
stance or living; will he not carefully ponder on
it ? Will he not frequently satisfy himself that it
is safe ? We may know that such a house, such
fields or lands, do not belong unto a man, when
he passeth by them daily, and taketh little or no
notice of them. Now, how do most men look
upon forgiveness ? What is their common beha-
viour in reference to it ? Are their hearts conti-
nually filled with thoughts about it ? Are they
solicitous concerning their interest in it ? Do they
reckon, that whilst that is safe, all is safe with
them ? When it is, as it were, laid out of the
way by sin and unbelief, do they give themselves
no rest until it be afresh discovered unto them ?
Is this the frame of the most of men ? The Lord
knows it is not. They talk of forgiveness, but
esteem it not, prize it noi, make no particular
inquiries after it. They put it to an ungrounded
venture, whether ever they be partakers of it or
not ; for a relief against some pangs of conscience,
it is called upon, or else scarcely thought of at all.

MEN DISBELIEVE GOd's FORGIVENESS. 319

Let not any so minded flatter themselves that they
have any acquaintance with the mystery of gos-
pel forgiveness.

III. Let it be inquired of those who pretend to
this persuasion, how they came by it, that we may
know whether it be of him who calleth us, or not;
that we may try whether they have broken
through the difficulties in the entertaining of it,
which we have manifested abundantly to He in the
way of it.

When Peter confessed our Saviour to be the
Christ, the Son of the living God, he told him,
that " flesh and blood did not reveal that unto
him, but his Father who is in heaven," Matt. xvi.
17. It is so with those who indeed believe for-
giveness in God : flesh and blood hath not re-
vealed it unto them. It hath not been furthered
by any thing within them, or without them ; but
ail lies in opposition unto it. " This is the work
of God, that we believe," John vi. 29. A great
work, the greatest work that God requireth of us.
It is not only a great thing in itself, (the grace of
believing is a great thing,) but it is great in respect
of its oi3Ject, or what we have to believe, or for-
giveness itself. The great honour of Abraham's
faith lay in this, that cleaths and difficulties lay in
the way of it, Rom. iv. 18 — 20. But what is a
dead body, and a dead womb, to an accusing
conscience, a killing law, and apprehensions of a
God terrible as a consuming fire ? all which, as
was shewed, oppose themselves to a soul called
to believe forgiveness.

What now have the most of men, who are con-
fident in the profession of this faith, to say to
this thing? Let them speak clearly, and they

320 MEN DISBELIEVE GOD's FORGIVENESS.

must say, that indeed they never found the least
difficuUy in this matter ; they never doubted of
it; they never questioned it, nor do know any
reason why they should do so. It is a thing which
they have so taken for granted, that it never
cost them an hour's labour, prayer, meditation
about it. Have they had secret reasonings an:i
contendings in their hearts about it ? No. Have
they considered how the objections that lie against
it may be removed ? Not at all. But is it so in-
deed, that this persuasion is thus produced in you,
you know not how ? Are the corrupted natures of
men, and the gospel, so suited, so complying?
Is the new covenant grown so congenial to flesh
and blood ? Is the greatest secret that ever was
revealed from the bosom of the Father, become so
familiar and easy to the wisdom of the flesh ? Is
that which was folly to the wise Greeks, and a
stumbling-block to the wonder-gazing Jews, be-
come, on a sudden, wisdom, and a plain path, to
the same principles that were in them ? But the
truth of this matter is, that such men have a gene-
ral, useless, barren notion of pardon, which Satan,
presumption, tradition, common report, and the
customary hearing of the word, have furnished
them with ; but for that gospel discovery of for-
giveness, whereof we have been speaking, they are
utterly ignorant of it, and unacquainted with it.
To convince such poor creatures of the folly of
their presumption, I would but desire them to go
to some real believers, who are or may be known
unto them : let them be asked, whether they came
so easily by their faith and apprehensions of for-
giveness, or not? Alas! saith one, these twenty
years have I been following after God, and yet

MEN DISBELIEVE GODS FORGIVENESS. 321

I have not arrived to an abiding cheering per-
suasion of it. I know what it cost nic, what
trials, difficulties, temptations, I wrestled with,
and went through withal, before I obtained it,
saith another. What I have attained to, hath
been of unspeakable mercy : and it is my daily
praj^er that I may be preserved in it by the exceed-
ing- greatness of the power of God ; for 1 conti-
nually wrestle v/ith storms thctt are ready to drive
me from my anchor. A little of this discourse may
be sufficient to convince poor, dark, carnal crea-
tures, of the folly and vanity o^ their confidence.

IV. There are certain means whereby the reve-
lation and discovery of this mystery is made unto
the souls of men. By these they do obtain it, or
they obtain it not. The mystery itself was a se-
cret, hidden in the counsel of God from eternity ;
nor was there any way v» hereby it might be re-
vealed, but by the Son of God ; and that is done
in the word of the gospel. If, then, you say you
know it, let us inquire how you came so to do ;
and by what means it hath been declared unto
you ? Hath this been done by the word of truth ;
by the promise of the gospel ? Was it by preach-
ing the word unto you, or by reading it, or
uieditating upon it ? Or did you receive it from
and by some seasonable word, of or from the
scriptures spoken unto you ? Or hath it insensibly
gotten ground upon your hearts and minds, upon
the strivings and conflicts of your souls about shi,
from the truth wherein you had been instructed in
general ? Or by what other ways or means have
you come to that acquaintance with it whereof you
boast? You can tell how you came by your
wealth, your gold, and silver; you know how you

322 MEN DISBELIEVE GOD*S FORGIVENESS.

became learned, or obtained the knowledge of the
mystery of your trade, who taught you it, and how
you came by it : there is not any thing wherein
you are concerned, but you can answer these
inquiries in reference unto it. Think it then no
great matter, if you are put to answer this ques-
tion also, By what way or means came you to the
knowledge of forgiveness, which you boast of?
Was it by any of those before mentioned, or some
other? If you cannot answer distinctly to these
things, only you say you have heard it, and be-
lieved it ever since you can remember ; so those
said that went before you ; so they say with whom
you do converse ; you never met with any one
that called it in question, nor heard of any, unless
it were one or two despairing wretches ; it will be
justly questioned, whether you have any portion
in this matter, or not. If uncertain rumours,
reports, general notions, lie at the bottom of your
persuasion, do not suppose that you have any
communion with Christ therein.

V. Of those who profess to believe forgiveness,
how few are there who indeed know what it is.
They believe, they say ; but, as the Samaritans,
worship they know not what. With some a bold
presumption, and crying, Peace, peace, goes for
the belief of forgiveness. A general apprehen-
sion of impunity from God, and that, though they
are sinners, yet they shall not be punished, passeth
with others at the same rate. Some think they
shall prevail with God by their prayers and de-
sires to let them alone, and not cast them into
hell. One way or other, to escape the vengeance
of hell, not to be punished in another world, is
that which men fix their minds upon.

MEX DISBELIEVE GOd's FORGIVENESS. 323

But is this that forgiveness which is revealed in
the gospel, that which we have been treating
about ? The rise and spring of our forgiveness is
in the heart and gracious nature of God, declared
by his name ; have you inquired seriously into
this ? Have you stood at the shore of that infinite
ocean of goodness and love ? Have your souls
found support and relief from that consideration ?
and have your hearts leaped within you with the
thoughts of it ? Or, if you have never been
affected in an especial manner herewith, have you
bowed down your souls under the consideration of
that sovereign act of the will of God, that is the
next spring of forgiveness ; that glorious acting of
free grace, that when all might justly have perish-
ed, all having sinned and come short of his glory,
God would yet have mercy on some ? Have you
given up yourselves to this grace ? Js this any
thing of what you do believe ? Suppose you are
strangers to this also, what communion with God
have you had about it in the blood of Christ ?
We have shewed how forgiveness relates thereun-
to ; how a way is made thereby for the exercise of
mercy, in a consistency with the glory and honour
of the justice of God, and of his law ; how pardon
is procured and purchased thereby ; with the mys-
terious reconciliation of love and law; and the
new disposal of conscience in its work and duty
by it. What have you to say to these things ?
Have you seen pardon flowing from the heart of
the Father, through the blood of the Son? Have
you looked upon it as the price of his life, and the
purchase of his blood? Or, have you general
thoughts that Christ died for sinners, and that
on one account or other forgiveness relates to

324 MEN DISBELIEVE GOd's FORGIVENESS.

bini, but are strani.i:c'rs to the mystery of tliis great
\vork ? Suppose this also, let us go a little far-
ther, and inquire, whether you know any thing
that yet remains of the like importance in this
matter ? Forgiveness, as we have shewed, is ma-
nifested, tendered, exhibited, in the covenant of
grace, and promises of the gospel The rule of
the efficacy of these is, that they be mixed with
faith, Heb. iv. 2. Jt is well if you are grown up
hereunto ; but you that are strangers to the things
before mentioned, are no less to this also. Upon
the matter, you know not then what forgiveness
is, nor wherein it consists, nor whence it comes,
nor how it is procured, nor by what means given
out unto sinners. It is to no purpose for stich
persons to prerend, that they believe that v^here-
unio, either notionally or practically, or both, they
are such utter strangers.

VI. Another inquiry into this matter regards
the state and condition wherein souls must be,
before it be possible for them to believe forgive-
ness. If there be such a state, and it can be
evinced that very many of the pretenders, con-
cerning whom we deal, were never brought into it,
it is then evident that they neither do nor can
believe forgiveness, however they do and may
delude their own souls.

It hath been shewn, that the first discovery that
was made of pardoning grace, was unto Ad;nn,
presently after the fall. What was then his state
and coiidition ? How was he prepared for the
reception of this great mystery in its first disco-
very ? That seems to be a considerable rule of pro-
ceeding in the same matter. That which is first
m any kind, is a rule to all that follows. Now,

MEN DISBF.LIEVE GODS FORGIVENESS. 3'25

what was Adam's condition when the revelation
of fors^iveness was first made unto him? It is
known from the story : convinced of sin, afraid of
jDunishment, he lay trembling at the foot of God.
Then was forgiveness revealed unto him ; so the
psalmist states it," If thou, Lord, shouldest mark
iniquity, O Lord, who shall stand?" Psa. cxxx. 3.
Full of thoughts he is of the desert of sin, and of in-
evitable and eternal ruin, in case God should deal
with him according to the exigence of the law. In
that state is the great support of forgiveness with
God suggested unto him by the Holy Ghost.
We know what work our Saviour had with the
pharisees on this account. " Are we," say they,
" blind also ?" No, saith he, " Ye say, we see ;
therefore your sin remaineth," John ix. 40, 41. It
is to no purpose to talk of forgiveness to such
l)ersons as you are, you must of necessity abide in
your sins : I come not to call such righteous per-
sons as you are, but sinners, to repentance ; who
not only are so, as you are also, and that to the
|)urpose, but are sensible of their being so, and of
their undone condition thereby: "The whole have
no need of the physician, but the sick." Whilst
you are seeming righteous and whole, it is to no
end to tell you of forgiveness ; you cannot under-
stand it, nor receive it. It is impossible, then,
that any one should, in a due manner, believe for-
giveness in God, unless in a due manner he be
convinced of sin in himself. If the fallow ground
be not broken up, it is to no purpose to sow the
seed of the gospel. There is neither life, power,
nor sweetness, in this truth, unless a door be
opened for its entrance by conviction of sin.
Let us then, on this ground also, continue our
2 E

326 MEN DISBELIEVE GOd's FORGIVENESS.

inquiry upon the ordinary boasters of their skill
in this mystery. You believe there is forgiveness
with God : yes ; but have you been convinced of
sin ? yes ; you know well enough that you are
sinners. Answer then but once more as to the
nature of this conviction which you say you have :
is it not made up of these two ingredients ? 1. A
general notion that you are sinners, as all men
also are. 2. Particular troublesome reflections
upon yourselves, when, on any eruption of sin,
conscience accuses, rebukes, condemns. You will
say, Yes, what would you require more ? This is
not the conviction we are inquiring after ; that is
a work of the Spirit by the word : this you speak
of, a mere natural work, which you can no more
be without, than you can cease to be men. This
will give no assistance unto the receiving of for-
giveness : but it may be you will say, you have
proceeded farther than so ; and these things have
had an improvement in you. Let us then a little
try whether your process has been according to
the mind of God ; and so, whether this invincible
bar in your way be removed or not : for although
every convinced person do not believe forgiveness,
yet no one who is not convinced doth so : have
you then been made sensible of your condition by
nature, what it is to be alienated from the life of
God, and to be obnoxious to his wrath? Have
you been convinced of the universal einnity that
is in your hearts to the mind of God, and what it
is to be at enmity against God ? Has the un-
speakable multitude of the sins of your lives been
set in order 'by the law before you ? And have
you considered what it is for sinners, such sinners
as you are, to have to deal with a righteous and

MEN DISBELIEVE GODS FORGIVENESS- 327

a holy God ? Hath the Holy Ghost v/rouglit a
serious recognition in your hearts of all these
things, and caused them to abide with you, and
upon you ? If you will answer truly, you must
say, many of you, that indeed you have not been
so' exercised. You have heard of these things
many times, but to say that you have gone through
with this work, and have had experience of them,
that you cannot do. Then, I say, you are strangers
io forgiveness, because you are strangers to sin.
But if you shall say, that you have had thoughts
to this purpose, and are persuaded that you have
been thoroughly convinced of sin, I shall yet ask
you one question more, What effects hath your
conviction produced in your hearts and lives ?
Have you been filled with perplexities and con-
sternation of spirit thereupon ? Have you had
fears, dreads, or terrors, to wrestle with ? It may
be you will say, no ; nor will I insist upon that
inquiry ; but this I deal with you in. Has it filled
you with self-loathing and abhorrence, with self-
condemnation and abasement ? If it will do any
thing, this it will do. If you come short here, it
is justly to be feared that all your other pretences
are of no value. Now, where there is no work of
conviction, there is no faith of forgiveness, what-
ever is pretended. And how many vain boasters
this sword will cut off, is evident.

VII. We have yet a greater evidence than all
these. Men live in sin, and therefore they do not
believe forgiveness of sin. Faith in general puri-
fies the heart, Acts xv. 9, Our souls are purified
in obeying the truth, I Pet. i. 22, and the life is
made fruitful by it. Faith worketh by works, and
makes itself perfect by them, James ii. 22. And

328 MEN DISBELIEVE GOd's FORGIVENESS.

the doctrine concerning forgiveness hath a special
influence unto all holiness, " The grace of God,
which bringeth salvation, teacheth us to deny all un-
righteousness and worldly lusts, and to live soberly,
righteously, and godly, in this present world,"
Tit. ii. 11, 12. and this is the grace whereof we
speak. No man can then believe forgiveness of
sin, without a detestation and relinquishment of
it. The ground of this might be farther mani-
fested, and the way of the efficacy of faith of for-
giveness unto a forsaking of sin, if need were.
But all that own the gospel must acknowledge
this principle. The real belief of the pardon of
sin is prevalent with men not to live longer in sin.
But now, what are the greatest number of those
who pretend to receive this truth ? Are their
hearts purified by it? Are their consciences
purged ? Are their lives changed ? Do they
deny all ungodliness and worldly lusts ? Does for-
giveness teach them so to do ? Have they found
it effectual to these purposes ? Whence is it, then,
that there is such a bleating and bellowing to the
contrary amongst them ? Some of you are drunk-
ards, some of you swearers, some of you unclean
persons, some of you liars, some of you worldly,
some of you haters of all the ways of Christ, and
all his concerns upon the earth ; proud, covetous,
boasters, self-seekers, envious, wrathful, backbiters,
malicious praters, slanderers, and the like : and
shall we tliink that such as these believe forgive-
ness of sin ? God forbid. Again, some of you
are dark, ignorant, blind, utterly unacquainted
with the mystery of the gospel, nor do at all make
it your business to inquire into it. Either you
hear it not at all, or negligently, slothfully, cus-

MEN DISBELIEVE GOD's FORGIVENESS. 329

tomarily, to no purpose. Let not such persons
deceive their own souls : to live in sin, and yet to
believe the forgiveness of sin, is utterly impossible.
Christ will not be a minister of sin, nor give his
gospel to be a doctrine of licentiousness for your
sakes ; nor shall ycu be forgiven, that you may be
delivered to do more abominations. God forbid.

If any shall say, that they thank God they are
no such" publicans as those mentioned ; they are
no drunkards, no swearers, no unclean persons,
nor the like; so that they are not concerned in
this consideration ; their lives and their duties
give another account of them. Then yet consider
further, that the Pharisees were all that you say of
yourselves; and yet the greatest despisers of for-
giveness that ever were in the world, and that
because they hated the light, on this account,
that their deeds v^ere evil. And for your duties
you mention, wdiat, I pray, is the root and spring
of them ? Are they influenced from this faith of
forgiveness you boast of, or not ? May it not be
feared that it is utterly otherwise? You do not
perform them because you love the gospel, but
because you fear the law. If the truth were known,
I fear it would appear, that you get nothing by
your believing of pardon, but an encouragement
to sin. Your goodness, such as it is, springs
from another root. It may be also, that you ward
yourselves by it against the strokes of conscience,
or the guilt of particular sins ; this is as bad as
the other. It is as good be encouraged to sin,
to commit it, as be encouraged under sin, so as to
be kept from humiliation for it. None under
heaven are more remote from the belief of grace
and pardon than such persons: all their
2 e2

i30 MEN DISBELIEVE GOD's FORGIVENESS.

righteousness is from the law, and their sin in a
great measure from the gospel.

VIII. They that believe forgiveness in a due
manner, believe it for the ends and purposes for
which it is revealed of God. This will further im-
])rove and carry on the former consideration. If
God reveals any thing for one end and purpose,
and men use it quite to another, they do not receive
the word of God, nor believe the thing revealed ;
but steal the word, and delude their own souls.

Let us, then, weigh to what ends and purposes
this forgiveness was first revealed by God; for
which also its manifestation is still continued in
the gospel. We have shewed before who it was
to whom this revelation was first made, and what
condition he was in when it was so made to him.
A lost, wretched creature, without hope or help he
was ; how he should come to obtain acceptance
with God, he knew not. God reveals forgiveness
to him by Christ to be his all. The intention of
God in it was, that a sinner's all should be of
grace, Rom. xi. G. If any thing be added to it
for the same end and purpose, then grace is no
more grace. Again, God intended it as a new
foundation of obedience, of love and thankfulness.
That men should love because forgiven, and be
holy because pardoned, as I have shewed before,
that it might be the righteousness of a sinner, and
a si)ring of new obedience in him, all to the praise
of grace, were God's ends in its revelation.

Our inquiry then is, whether men do receive
this revelation to these ends, and use it for these
purposes, and these only. I might evince the
contrary, by passing through the general abuses of
the doctrine of grace, which are mentioned in the

EXHORTATION TO BELIEVE. 331

scripture, and common in the world ; but it will
not be needful. Instead of believing, most men
seem to put a studied despite on the gospel.
They either proclaim it to be an unholy and pol-
luted way, by turning its grace into lasciviousness,
or a weak and insufficient way, by striving to
twist it in with their own righteousness; both
which are an abomination to the Lord.

From these, and such other considerations of
Jhe like importance, as might be added, it is evi-
dent that our word is not in vain, nor the exhor-
tation which is to be built upon it. It appears,
that, notwithstanding the great noise and pre-
tences to this purpose that are in the world, there
are but few who seriously receive this fundamental
truth of the gospel, namely, that there is forgive-
ness with God. Poor creatures ! they sport
themselves with their own deceivings, and perish
in their own delusions.

Exhortation to the belief of the forgiveness that
is with God, Reasons for it, and the neces-
sity of it.

We shall now proceed to the direct uses of this
great truth ; for having laid our foundation in the
word that will not fail, and having given, as we
hope, sufficient evidence to the truth of it, our last
work is to make that improvement of it to the
good of the souls of men, which all along was
aimed at. The persons concerned in this truth
are all sinners whatever : no sort of sinners are
unconcerned in it, none are excluded from it :
and we may cast them all under two heads. I.
Such as never yet sincerely closed with the pro-
mise of grace, nor have ever yet received forgiveness

332 EXHORTATION TO BELIEV^E

from God, in a way of believing. These we
have already endeavoured to undeceive ; and to
discover those false presumptions whereby they
are apt to ruin and destroy their own souls : these
we would guide now into safe and pleasant paths,
wherein they may find assured rest and peace.
2. Others there are, who have received it, but
being again entangled by sin, or clouded by dark-
ness and temptations, or weakened by unbelief,
know not how to improve it to their peace and
comfort. This is the condition of the soul repre-
sented in this psalm ; and which we shall there-
fore apply ourselves to in an especial manner, in
its proper place.

Our exhortation, then, is to both. To the first,
that they would receive it, that they m.ay have
life; to the latter, that they would improve it, that
they may have peace. To the former, that they
would not overlook, disregard, or neglect so great
salvation as is tendered to them; to the latter,
that they would stir up the grace of God that is in
them, to mix with the grace of God that is declared
to them.

I shall begin with the first sort, those who are
yet utter strangers from the covenant of grace ;
who never yet, upon saving grounds, believed this
forgiveness; who never yet once tasted of gospel
pardon. Poor sinners! This word is to you.

Be it that you have heard or read the same
word before, or others like to it, to the same pin-
pose, it may be often, it may be a hundred times.
It is your concern to hear it again. God would
have it so; the testimony of Jesus Christ is thus to
be accomplished. This counsel of God we must
declare, that we may be free '' from the blood of

IN god's forgiveness. 333

all men," Acts xx. 26, 27. and that not once or
twice, but in preaching the word, we must " be
instant in season, out of season, reproving, rebuk-
ing, exhorting, with all long-suffermg and doc-
trine," 2 Tim. iv. 2. And for you, wo unto you,
when God leaves thus speaking to you ; when he
refuses to exhort you any more, wo unto you.
This is God's departure from any person or people,
when he will deal with them no more about for-
giveness; and, saith he, " Wo unto them when 1
depart from them," Hos. ix. 12. O that God,
therefore, would give such persons seemg eyes
and hearing ears, that the word of grace may never
more be spoken to them in vain. Now, m our
exhortation to such persons, we shall proceed
gradually, according as the matter will bear,
and the nature of it doth require'. Consider,

therefore,

I. That, notwithstanding all your sins, all the
evil that your own hearts know you to be guilty
of, and that hidden mass or evil treasure of sin
which is in you, which you are not able to look
into ; notwithstanding that charge that lies upon
you from your own consciences, and that dread-
ful sentence and curse of the law which you are
obnoxious to ; notwithstanding all the just grounds
that you have to apprehend that God is your
enemy, and will be so to eternity ; yet there are
terms of peace and reconciliation provided and
proposed between him and your souls. This, m
the first place, is spoken out by the word we have
itisisted on. Whatever else it informs us of, this
it positively asserts, namely, that there is a way
whereby sinners may come to be accepted with
God : for there is forgiveness with him, that he

334 EXHORTATION TO BELIEVE

may be feared. And we hope that we have not
confirmed it by so many evidences, in vain. Now,
that you may see how great a privilege this is,
and how much your concern lies in it, consider,

1 . That this belongs to you in an especial man-
ner ; it is your peculiar advantage.

It is not so with the angels that sinned. There
were never any terms of peace or reconciliation
proposed to them, nor ever shall be to eternity
There is no way of escape provided for them.
Having once sinned, as you have done a thousand
times, God spared them not, but cast them down
to hell, and delivered them into chains of darkness,
to be reserved unto judgment, 2 Pet. ii. 4.

It is not so with them that are dead in their
sins, if but one moment past. Ah ! how would
many souls, who are departed, it may be not an
hour since, out of this world, rejoice for an interest
in this privilege, the hearing of terms of peace
once more between God and them ; but their time
is past, their house is left unto them desolate. As
the tree falleth, so it must lie : " It is appointed
unto all men once to die, and after that is the
judgment," Heb. ix. 27. After death there are no
terms of peace, nothing but judgment. The living
the living, he alone is capable of this advantage.

It is not so with those to whom the gospel is not
preached. God suffers them to walk in their own
ways, and calls them not thus to repentance. The
terms of reconciliation, which some fancy to be
offered in the shining of the sun and falling of the
rain, never brought souls to peace with God. Life
and im.mortality are brought to light only by the
gospel. This is your privilege who yet live, and
yet have the word sounding in your ears.

IN god's forgiveness. 335

It is not thus with those who have sinned against
the Holy Ghost, though yet aUve, and Uving where
the word of forgiveness is preached. God pro-
poseth to them no terms of reconcihation. Blas-
phemy against him, saith Christ, shall not be
forgiven, Matt. xii. 31. There is no forgiveness
for such sinners; and we, if we knew them, ought
not to pray for them : " Their sin is unto death,"
I John V. 16. And what numbers may be in this
condition, God knows !

This word, then, is unto you: these terms of
peace are proposed to you. This is that which,
in an especial manner, you are to apply yourselves
unto; and wo to you if you shall be found to have
neglected it at the last day. Therefore consider,

2. By whom these terms are proposed to you,
and by whom these were procured for you. By
whom are they proposed ? Who shall undertake to
be an umpire in the business, the controversy be-
tween God and sinners ? No creature, doubtless,
is either meet or worthy to interpose in this mat-
ter; I mean, originally on his own account. For
who hath known the mind of the Lord, or who
hath been his counsellor? Wherefore, it is God
himself who proposes these terms ; and not only
proposes them, but invites, exhorts, and persuades
you to accept of them. This the whole scripture
testifies to. It is fully expressed, 2 Cor. v. 18 — 20.
He hath provided them, he hath proposed them,
and makes use only of men, of ministers, to act in
his name. And excuse us if we are a little earnest
with you in this matter. Alas ! our utmost that
we can, by zeal for his glory, or compassion to
your souls, raise our thoughts, minds, spirits,
words unto, comes infinitely short of his own

336 EXHORTATION TO BELIEVE

pressing earnestness herein. See Isa. Iv. 1 — 4. Oh
infinite condescension ! Oh blessed grace ! Who
is this that thus bespeaks you ? It is He against
whom you have sinned, of whom you are justly
afraid ; he whose laws you have broken, and whose
name you have dishonoured ; he who needs not
you, nor your love, nor your friendship, nor your
salvation. It is he who proposes to you these
terms of reconciliation and peace. Consider the
exhortation of the apostle upon this consideration,
" See that ye refuse not Him that speaketh from
heaven," Heb. xii. 25. Wo be to your souls, and
that for ever, if you should refuse him !

3. By whom were these terms procured for you?
and by \vhat means ? Do not think that this matter
was brought about by chance, or by an ordinary
undertaking. Remember that the proposal made
to you this day, cost no less than the price of the
blood of the Son of God. It is the fruit of the
travail of his soul. For this he prayed, he wept,
he suffered, he died. And shall it now be neg-
lected or despised by you ? Will you yet account
the blood of the covenant to be a common thing?
Will you exclude yourselves from all benefit of
the purchase of those terms, and only leave your
souls to answer for the contempt of the price
whereby they were purchased ?

4. Consider, that you are sinners, great sin-
ners, cursed sinners ; some of you, it may be,
worse than innumerable of your fellow-sinners
were, who are now in hell. God might long
since have cast you off everlastingly from all ex-
pectation of mercy, and have caused all your
hopes to perish ; or he might have left you alive,
and yet have refused to deal with you any more.

IN god's forgiveness. 337

He could have caused your sun to go down at
noon-day, and have given you darkness instead
of vision. He could respite your lives for a sea-
son, and yet swear in his wrath, that you should
never enter into his rest. It is now otherwise
how long it may be so, neither you nor I know
any thing at all. God only knows what will be
your time, what your continuance. We are to
speak whilst it is called to-day. And this is that
for the present which I have to offer unto you :
God declares that there is forgiveness with him ;
that your condition is not desperate nor helpless.
There are yet terms of peace proposed to you.
Methinks it cannot but seem strange, that poor
sinners should not at the least stir up themselves
to inquire after them. When a poor man had
sold himself of old, and his children, to be ser-
vants, and parted with the land of his inheritance
unto another, because of his poverty ; with what
heart, do you think, did he hear the sound of the
trumpet, when it began to proclaim the year of
jubilee, wherein he and all his were to go out at
liberty, and to return to his possession and in-
heritance ? And shall not poor servants of sin,
slaves to Satan, that have forfeited all their in-
heritance in this world, and that which is to
come, attend to any proclamation of the year of
rest, of the acceptable year of the Lord ? And
this is done in the tender of terms of peace with
God in this matter. Do not put it off; this thing
belongs to you ; the great concern of your souls
lies in it. And it is a great matter; for, consider,
5. That when the angels came to bring the
news of the birth of our Lord Jesus, they say,
^Ve bring tidings of great joy to the whole people,

2 F

338 EXHORTATION TO BELIEVE

Luke ii. 10. What are these joyful tidings?
What was the matter of this report? Why, *'This
day is born a Saviour, Christ the Lord," ver. 11.
It is only this ; a Saviour is born : a way of es-
cape is provided ; and further they do not pro-
ceed. Yet this, they say, is a matter of great
joy, as it was indeed. It is so to every burdened
convinced sinner, a matter of unspeakable joy
and rejoicing. Oh, blessed words ! " a Saviour is
born." This gives life to a sinner, and opens a
door of hope in the valley of Achor, the first res-
cue of a sin-distressed soul. Upon the matter,
it was all that the saints, for many ages, had to
live upon; and that not in the enjoyment, but
only the expectation. They lived on that word,
" The seed of the woman shall break the ser-
pent's head ;" that is, a way of deliverance is
provided for sinners. This, with all diligence,
they inquired into, 1 Pet. i. 10 — 12. and im-
proved it to their eternal advantage. As of old,
Jacob, when he saw the wagons that his son
Joseph had sent to bring him to him, it is said,
his spirit revived ; so did they, upon their obscure
discovery of a way of forgiveness. They looked
upon the promise of it, as that which God had
sent to bring them to him ; and they saw the day
of the coming of Christ in it, and rejoiced. How
much more have sinners now reason so to do,
when the substance of the promise is exhibited,
and the news of his coming proclaimed to them.
This, then, is a great matter; namely, that terms
of peace and reconciliation are proposed, in that
it is made known that there is forgiveness with
God. Upon these considerations, then, we pur-
sue that exhortation which we have in hand.

IN god's forgiveness. 339

If any one of you were justly condemned to a
cruel and shameful death, and lay trembling in the
expectation of the execution of it, and a man de-
signed for that purpose should come to him, and
tell him, that there were terms propounded, on
which his life might be spared, only he came
away, like Ahimaaz, before he heard the particu-
lars ; would it not be a reviving unto him ?
Would he not cry out. Pray inquire what they
are, for there is not any thing so difficult which
I will not undergo to free myself from this mise-
rable condition. Would it not change the whole
frame of the spirit of such a man, and as it were
put new life into him? But now, if, instead
hereof, he should be fro ward, stubborn, and ob-
stinate, take no notice of the messenger, or say,
Let the judge keep his terms to himself, without
inquiring what they are ? that he would have
nothing to do with them ; would not such a per-
son be deemed to perish deservedly ? Doth he
not bring a double destruction upon himself; first,
of deserving death by his crimes, and then by
refusing the honest and good way of delivery
tendered to him ? I confess it oftentimes falls
out, that men may come to inquire after these
terms of peace, which, when they are xevealed,
they like them not, but, with the young man in
the gospel, they go away sorrowful. The cursed
wickedness and misery of such condition, which
befals many convinced persons, shall be spoken
to afterwards. At present I speak unto those
who never yet attended in sincerity to these terms,
nor seriously inquired after them. Think you
what you please of your condition, and of your-
selves ; or choose whether you will think of it or

340 EXHORTATION TO BELIEVE

not ; pass your time in a full regardlessness of
your present and future estate ; yet indeed thus
it is with you, as to your eternal concerns : you
lie under the sentence of a bitter, shameful, and
everlasting death ; you have done so in the midst
of all your jollity, ever since you came into this
world, and you are in the hand of Him who can,
in the twinkling of an eye, destroy both soul and
body in hell- fire. In this state and condition,
men are sent on purpose to let you know that
there are terms of peace, there is yet a way
of escape for you ; and that you may not avoid
the issue aimed at, they tell you, that God, who
cannot lie, hath commanded them to tell you so.
If you question the truth of what they say, they
are ready to produce their warrant under God's
own hand and seal ; here, then, is no room for
tergiversation or excuses. Certainly, if you have
any care of your eternal estate, if you have any
drop of tender blood running in your veins towards
your own souls, if you have any rational conside-
rations dwelling in your minds, if all be not de-
faced and obliterated through the power of lust,
and love of sin, you cannot but take yourselves
to be unspeakably concerned in this proposal.
But now, if, instead hereof, you give up your-
selves to the power of unbelief, the will of Satan,
the love of your lusts, and this present world ; so
as to take no notice of this errand or message
from God, nor once seriously to inquire after the
nature and importance of the terms proposed ; can
you escape ? Shall you be delivered? Will your
lulter end be peace? The Lord knows it will be
otherwise with you, and that unto eternity.

So the aj)ostle assures us, " If our gospel be

IN god's forgiveness. 341

hid, it is hid to them that are lost, in wnom the
god of this world hath blinded the minds of them
that believe not, lest the light of the glorious gos-
pel of Christ, who is the image of God, should
shine into them." 2 Cor. iv. 3, 4. If you receive
not this word, if it be hid from you, it is from th^
power and efficacy of Satan upon your minds
And what will be the end ? Perish you must,
and shall, and that for ever.

Remember the parable of our Saviour, " What
king, going to make war against another king,
sitteth not down first, and consulteth, whether he
be able with ten thousand to meet him that
Cometh against him with twenty thousand ; or
else, while the other is yet a great way ofF, he
sendeth an embassage, and desireth conditions of
peace," Luke xiv. 31, 32. That which he teach-
eth in this parable, is, the necessity that lies on us
of seeking peace with God, whom we have pro-
voked, and justly made to be our enemy; as
also, our utter impotency to resist and withstand
him, when he shall come forth in a way of judg-
ment and vengeance against us. But here lies a
diflference in this matter, such as is allowed in all
similitudes : amongst men at variance, it is not
his part who is the stronger, and secure of suc-
cess, to send to the weaker, whom he hath in his
power, to accept of terms of peace. Here it is
otherwise : God, who is infinitely powerful, justly
provoked, and able to destroy poor sinners in a
moment, when now he is not very far off, but at
the very door, sends himself an embassage with
conditions of peace. And shall he be refused by
you ? Will you yet neglect his oflfers ? How great
then will be your destruction !

2f 2

342 EXHORTATION TO BELIEVE

Hear then, once more, poor sin-hardened, sense-
less souls, " ye stout-hearted, and far from right-
eousness." Is it nothing unto you, that the great
and holy God, whom ye have provoked all your
days, and whom you yet continue to provoke, who
hath not the least need of you or your salvation,
who can, when he pleases, eternally glorify him-
self in your destruction, should of his own accord
send unto you, to let you know tha,t he is willing
to be at peace with you, on the terms he hath
prepared ? The enmity began on your part, the
danger is on your part only; and he might justly
expect, that the message for peace should begin
on your part also : but he begins with you, and
shall he be rejected ? The prophet well expresses
this, " Thus saith the Lord God, the holy One of
Israel, In returning and rest shall ye be saved ; in
quietness and in confidence shall be your strength;
and ye would not," Isa. xxx. 15. The love and
condescension that are in these words, on the one
hand, on the part of God, and the folly and ingra-
titude mentioned in them, on the other hand, are
inexpressible. They arc fearful words : " But
ye would not." Remember this against another
day. As our Saviour says in the like manner to
the Jews, '* Ye will not come unto me that ye
may have life." Whatever is pretended, it is will
and stubbornness that lie at the bottom of this
refusal.

Wherefore, that either you may obtain advan-
tage by it, or that the way of the Lord may be
prepared for the glorifying of himself upon you, I
shall leave this word before all them that hear or
read it, as the testimony which God requires to
be given unto his grace. There are terms of peace

IN GODS FORGIVENESS. 343

witli God provided for you, and tendered unto
you; it is yet called to-day, "harden not your
hearts," hke those of old, who could not enter
into the rest of God by reason of unbelief, Heb.
iii. 19. Some of you, it may be, are old in sins,
and unacquainted with God ; some of you, it may
be, have been great sinners, scandalous sinners ;
and some of you, it may be, have reason to appre-
hend yourselves near the grave, and so also to
hell ; some of you, it may be, have your consciences
disquieted and galled ; and it may be, some of you
are under some outward troubles and perplexities,
that cause you a little to look about you ; and
some of you, it may be, are in the madness of
your natural strength and lusts ; your breasts are
lull of milk, and your bones of marrow, and your
hearts of sin, pride, and contempt of the ways of
God : all is one ; this word is unto you all ; and I
shall only remind you, " that it is a fearful thing
to fall into the hands of the living God." You
hear the voice, or read the words, of a poor worm,
but the message is the message, and the word is
the word, of Him who shaketh heaven and earth.
Consider well, then, what you have to do, and
what answer you will return unto Him who will
not be mocked.

But you will say. Why, what great matter is
there that you have in hand ? Why is it urged
with so much earnestness ? We have heard the
same words a hundred times over. The last Lord's
day, such a one, or such a one, preached to the
same purpose ; and why need it be insisted on
now again, with so much importunity.

But is it so indeed, that you have thus frequently
been dealt with, and do yet continue in a state of

344 EXHORTATION TO BELIEVE

iiTeconciliation ? My heart is pained for yon, to
think of your woful and almost remediless condi-
tion. Tf he that, " being often reproved, and yet
hardeneth his neck, shall perish suddenly, and
that without remedy," Prov. xxix. 1. how much
more will he do so, who being often invited unto
peace with God, yet hardeneth his heart, and
refuseth to treat with him ! Methinks I hear his
voice concerning you, " Those mine enemies, they
shall not taste of the supper that I have prepared."
Be it then, that the word in hand is a common
word unto you, you set no value upon it ; then
take your way and course in sin ; stumble, fall,
and perish : it is not so slight a matter to poor
convinced sinners, that tremble at the word of
God ; these will prize it, and improve it. We shall
follow, then, that counsel, " Give strong drink unto
him that is ready to perish, and wine to those that
be of an heavy heart," Prov. xxxi. 6. We shall
tender this new wine of the gospel to poor sad-
hearted, conscience-distressed sinners, sinners that
are ready to perish ; to them it will be pleasant,
they will " drink of it, and forget their poverty,
and remember their misery no more." It shall
take away all their sorrow and sadness ; when you
shall be drunk with the fruit of your lusts, and lie
down, and not rise again.

But now, if any of you shall begin to say in
your hearts, that you would willingly treat with
God ; O that the day v/ere come wherein we might
approach unto him ! Let him speak what he
pleaseth, and propose what terms he pleaseth, we
are ready to hear. Then consider,

II. That the terms provided for you, and pro-
posed unto you, are equal, holy, lighteous, yea,

IN GOD*S FORGIVENESS. 345

pleasant and easy. This being another general
head of our work in hand, before I proceed to the
further expHcation and confirmation of it, I shall
educe one or two observations from what hath
been dehvered on the first. As,

(1) See here on what foundation we preack
tlie gospel. Many disputes there are, whether
Christ died for all individuals of mankind, or not.
If we say. No, but only for the elect, who are
some of all sorts ; some then tell us. We cannot
invite all men promiscuously to believe. But why
so ? we invite not men, as all men, no man as one
of all men, but all men as sinners : and we know
that Christ died for sinners. But is this the first
thing that we are in the dispensation of the gospel
to propose to the soul of a sinner under the law,
that Christ died for him in particular ? Is that
the beginning of our message unto him ? Were
not this a ready way to induce him to conclude,
Let me then continue in sin, that grace may
abound ? No, but this is in order of nature our
first work ; even that which we have had in hand.
This is the beginning of the gospel of Jesus Christ,
this is the voice of one crying in the wilderness,
Prepare ye the way of the Lord. There is a way
of reconciliation provided : " God is in Christ
reconciling the world unto himself." There is
a way of acceptance ; there is forgiveness with
him to be obtained. At this threshold of the
Lord's house, doth the greatest part of men to
whom the gospel is preached, fall and perish,
never looking in to see the treasures that are in
the house itself, never coming into any such state
and condition, wherein they have any ground or
foundation to inquire whether Christ died for them

346 EXHORTATION TO BELIEVE

in particular or not. They believe not this report,
nor take any serious notice of it. This was the
ministry of the Baptist ; and they who received it
not, rejected the counsel of God concerning their
salvation, and so perished in their sins, Luke vii.
30. This is the sum of the blessed invitation
p^iven by Wisdom, Prov. ix. 1 — 5. And here
men stumble, fall, and perish, Prov. i. 29, 30.

(2.) You that have found grace and favour to
accept of these terms, and thereby to obtain peace
with God ; learn to live in a holy admiration of
his condescension and love therein, that he would
provide such terms ; that he would reveal them
unto you ; that he would enable you to receive
them. Unspeakable love and grace lies in it all.
Many have not these terms revealed to them ; few
find favour to accept of them ; and of whom is it
that you have obtained this peculiar mercy ?

Do you aright consider the nature of this mat-
ter ? The scripture proposes it as an object of
eternal admiration : so God loved the world !
*' Herein is love, not that we loved God, but that he
loved us" first. Live in this admiration, and do
your utmost in your several capacities to prevail
with your friends, relations, acquaintance, to
hearken after this great treaty of peace with God,
whose terms we shall next consider, as before in
general they were expressed.

To return, then, the terms provided for you, and
proposed unto you, are equal, holy, righteous,
yea, pleasant and easy, Hos. ii. 18, 19. They
are not such as a cursed guilty sinner might
justly expect, but such as are meet for an infinitely
good and gracious God to propose ; not suited to
the wisdom of man, but full of the wisdom of

IN GOD*S FORGIVENESS. 347

God, 1 Cor. ii. 6, 7. The poor convinced wretch,
thinking- of deahng with God, Micah vi. 6, 7. rolls
in his mind what terms he is likely to meet with ;
and fixes on the most dreadful, difficult, and im-
possible terms that can be imagined. If, saith he,
any thing be done with this great and most high
God, it must be by rivers, thousands and ten
thousands, children, first-born ; whatever is dread-
ful and terrible to nature, whatever is impossible for
me to perform, that is it which he looks for. But
the matter is quite otherwise ; the terms are wholly
of another nature ; it is a way of mere mercy, a
way of free forgiveness. The apostle lays it down,
Rom. hi. 23—25. it is a way of propitiation, of
pardon, of forgiveness in the blood of Christ ; the
terms are the acceptance of the forgiveness that
we have described. Who would not think now,
that the whole world would run in to be made
partakers of these terms, willingly accepting of
them ? But it proves for the most part quite
otherwise. Men like not this way, of all others.
It had been something, says Naaman, if the pro-
phet had come and done so and so; but this,
" Go, wash and be clean," I do not like it, I am
but deluded. Men think within themselves, that
had it been some great thing that was required of
them, that they might be saved, they would with
all speed address themselves thereunto; but to
come to God by Christ, to be freely forgiven
without more ado, they like it not. Some rigid,
austere penances, some compensatory obedience,
some satisfactory mortification, or purgatory, had
been a more likely way: this of mere pardon, in
and by the cross, "is but folly, 1 Cor. i. 18, 20. I
had rather, saith the Jew, have it as it were by the

348 EXHORTATION TO BELIEVE

works of the law, Rom. ix. 32. and chap. x. 3.
This way of grace and forgiveness, I Hke not, so
say others also : so practise others every day ,
either this way is wholly rejected, or it is mended
by some additions ; which, with God, is ail one
with the rejection of it.

Here multitudes of souls deceive themselves,
and perish. 1 know not whether it be more diiB-
cult to pursuade an unconvinced person to think
of any terms, or a convinced person lo accept of
these. Let men say what they will, and pretend
what they please ; yet practically they like not this
way of forgiveness. 1 shall therefore offer some
subservient considerations, tending to the further-
ance of your souls in the acceptance of the terms
proposed.

1 . This is the way, these are terms of God's
own choosing ; he found out this way, he estab-
lished it himself. He did it when all was lost, and
undone ; he did it not upon our desire, request, or
proposal, but merely of his own accord ; and why
should we contend with him about it? If God
will have us saved in a way of mere mercy and
forgiveness ; if his wisdom and sovereignty be in it,
shall we oppose him, and say we like it not ? Yet
this is the language of unbelief, Rom. x. 3, 4.
Many poor creatures have disputed it with God,
until at length, being overpowered as it were by the
Spirit, they have said, If it must be so, and God
will save us by mercy and grace, let it be so, we
yield ourselves to his will; and yet throughout
their disputes dreamed of nothing, but that their
own unworthiness only kept them from closing
with the promise of the gospel.

Of this nature was that way of Satan, whereby

IN GOD*S FORGIVENESS. 349

he deceived our first parents of their interest in the
covenant of works : the terms of it, saith he, as
apprehended by you, are unequal : " Yea, hath
God said, Ye shall eat of every tree of the garden,
but of the tree of knowledge of good and evil, ye
shall not eat, lest ye die ;" come " you shall not
die, for God doth know, in the day ye eat thereof,
your eyes shall be opened." There is no proportion
between the disobedience and the threatening.
The issue cannot be such as is feared : and by
these means he ruined them." Thus also he pro-
ceeds to deprive souls of their interest in the cove-
nant of grace, whereunto they are invited. The
terms of it are unequal, how can any man believe
them ? There is no proportion between the obe-
dience and the promise. To have pardon, forgive-
ness, life, and blessed eternity, on believing, who
can rest in it? And here lies a conspiracy between
Satan and unbelief, against the wisdom, goodness,
love, grace, and sovereignty of God. The poison
of this deceit lies in this, that neither the right-
eousness, nor the mercy of God, is of that infinite-
ness as indeed they are. The apostle, to remove
this fond imagination, calls us to the pleasure of
God: " It pleased God by the foolishness of
preaching," 1 Cor. i. 21. that is, by the gospel
preached, which they esteemed foolishness, to save
believers. He suffered men, indeed, to make trial of
other ways ; and when their insufficiency for the ends
men proposed to themselves was sufficiently mani-
fested, it pleased him to reveal his way. And what
are we, that we should contend about it with him ?
This rejection of the way of personal righteous-
ness, and choosing the way of grace and forgive-
ness, God asserts, Jer. xxxi. 31 — 34. *' Behold

2 G

350 EXHORTATION TO BELIEVE

the days come, saith the Lord, that I v/ill make a
new covenant with the house of Israel, and the
house of Judah; not according to the covenant
which I made with their fathers," (in which admi-
nistration of the covenant, as far as it had respect
to typical mercies, much depended on their per-
sonal obedience.) " But this shall be the cove-
nant that I will make with the house of Israel,
after those days, saith the Lord : I will put my
law," &c. " and will forgive their iniquity, and
remember their sin no more." Let, then, this
way stand, and the way of man's wisdom and self-
righteousness perish for ever.

2. This is the way that, above all others, tends
directly and immediately to the glory of God.
God hath managed and ordered all things in this
way of forgiveness, so as " no flesh should glory
in his presence," but that " he that glorieth, should
glory in the Lord," 1 Cor. i. 29, 31. "Where,
then, is boasting? It is excluded; by what law?
By the law of works? nay, but by the law of
faith," Rom. iii. 27. It might be easily mani-
fested, that God hath so laid the design of saving
sinners by forgiveness, according to the law of
faith, that it is utterly impossible that any soul
should, on any account whatever, have the least
ground of glorying, or boasting in itself, either
absolutely, or in comparison with them that perish.
*' If Abraham," saith the apostle, *' were justified
by works, he hath whereof to glory, but not before
God," chap. iv. 2. The obedience of works would
have been so infinitely disproportionate to the re-
ward, which was God himself, that there had been
no glorying before God; but therein his goodness
and grace must be acknowledged; yet, in com-

IN god's forgiveness. 351

parison with others, who yielded not the obedience
required, he would have had whereof to glory;
but now, this also is cast off by the way of for-
giveness, and no pretence is left for any to claim
the least share in the glory of it, but God alone.
And herein lies the excellency of faith, that it
gives glory unto God, Rom. iv. 20. the denial
whereof, under various pretences, is the issue of
proud unbelief. And this is that which God will
bring all unto, or they shall perish ; namely, that
shame be ours, and the whole glory of our salva-
tion, be his alone. So he expresses his design,
Isa. xlv. 22 — 25. ver. 22. he proposes himself as the
only relief for sinners : " Look unto me," saith he.
" and be ye saved, all the ends of the earth." But
what if men take some other course, and look well
to themselves, and so decline this way of mere
mercy and grace? Why, saith he, ver. 23. " I
have sworn by myself, the word is gone out of my
mouth in righteousness, and shall not return, that
unto me every knee shall bow, and every tongue
shall swear." Look you unto that; but I have
sworn that you shall either do so, or answer your
disobedience at the day of judgment; whereunto
Paul applies those words, Rom. xiv. 11. What
do the saints hereupon ? ver. 24, 25. '* Surely
shall one say, in the Lord have I righteousness
and strength. In the Lord shall all the seed of
Israel be justified, and shall glory." They bring
their hearts to accept of all righteousness from
him, and to give all glory to him.

God at first placed man in a blessed state and
condition, in such a dependence on himself, as
that he might have wrought out his eternal happi-
ness with a great reputation of glory to himself.

352 EXHORTATION TO BELIEVE

*' Man being in this honour," sailh the psahnist,
" abode not." God now fixes on another way, as
I said, wherein all the glory shall be his own, as
the apostle at large sets it forth, Rom. iii. 23 — 26.
Now, neither the way from which Adam fell, nor
that wherein some of the angels continued, which,
for the substance, were the same, is to be com-
pared with this of forgiveness, as to the bringing
'^lory to God. I hate curiosity and conjecture in
the things of God ; yet, upon the account of the
interposition of the blood of Christ, I think I may
boldly say, there comes more glory to God, by
saving one sinner in this way of forgiveness, than
in giving the reward of blessedness to all the angels
in heaven ; so seems it to appear, from that solemn
representation we have of the ascription of glory
to God, by the whole creation. Rev. v. 9 — 13.
All centres in the bringing forth forgiveness by the
blood of the Lamb.

I insist the more on this, because it lies so di-
rectly against that cursed principle of unbelief,
which reigns in the hearts of the most, and often
disquiets the best. That a poor ungodly sinner,
going to God with the guilt of all his sins upon
him, to receive forgiveness at his hand, doth bring
more glory to him, than the obedience of an angel,
men are not over-ready to think, nor can be pre-
pared for it, but by itself. And the formal nature
of that unbelief, which worketh in convinced sin-
ners, lies in a refusal to give to God the whole
glory of salvation. There are many hurtful con-
troversies in religion, that are managed in the
world with great noiso and clamour ; but this is
the greatest and most pernicious of them all, and
it is, for the most part, silently transacted in the

IN god's forgiveness. 353

souls of men, although under various forms and
pretences. It hath also broken forth in writings
and disputations, that is, whether God or man
shall have the glory of salvation ; or, whether it
shall be wholly ascribed unto God ; or that man
also, on one account or other, may come in for
a share. Now, if this be the state and condition
with any of you, that you will rather perish, than
God should' have his glory, what shall we say,
but. Go, ye cursed souls, perish for ever, without
the least compassion from God, or any that love
him, angels or men.

If you shall say, for your parts, you are con-
tented with this course, let God have the glory,
so you may be forgiven and saved ; there is yet
just cause to suspect, lest this be a selfish con-
tempt of God. It is a great thing to give glory
unto God by believing in a due manner. Such
slight returns seem not to have the least relation
unto it. Take heed, that instead of believing,
you be not found mockers, and so your bands be
made strong.

But a poor convinced sinner may here find
encouragement. Thou wouldest willingly come
to acceptance with God, and so attain salvation.
Oh, my soul longeth for it ! Wouldest thou
willingly take that course for the obtaining those
ends which will bring most glory unto God ?
Surely it is meet, and most equal, that I should
do so. What now, if one should come and tell
thee from the Lord, of a way whereby thou,
poor, sinful, self-condemned creature, mightest
bring as much glory unto God, as any angel in
heaven is able to do ? Oh ! if I might bring the
least glory unto God, I should rejoice in it.

O r 0

u U .ii

354 EXHORTATION TO BELIEVE

Behold, then, the way which himself hath fixed
on for the exaltation of his glory; even that thou
shouldest come to him, merely upon the account
of grace, in the blood of Christ, for pardon and
forgiveness ; and the Lord strengthen thee to give
up thyself thereunto.

3. Consider, that if this way of salvation be
refused, there is no other way for you. We do
not propose this way of forgiveness as the best
and most pleasant, but as the only way. There
is no other name given but that of Christ ; no
other way but this, of forgiveness. Here lies
your choice; take this path, or perish for ever.
It is a shame, indeed, unto our cursed nature,
that there should be any need to use this argu-
ment, that we will neither submit to God's sove-
reignty, nor delight in his glory ; but, seeing it
must be used, let it be so. I intend neither to
flatter men, nor to frighten them ; but to tell
them the truth, as it is. If you continue in your
present state and condition ; if you rest on what
you do, or what you hope to do ; if you support
yourselves with general hopes of mercy, mixed
with your own endeavours and obedience ; if you
come not up to a thorough gospel closure with
this way of God ; if you make it not your all,
giving glory to God therein ; — perish you will,
and must, and that to eternity. There remains
no more sacrifice for your sins, nor way of
escape for your souls. You have then, not only
the excellency of this way to invite you, but the
absolute indispensable necessity of this way to
enforce you. And now let me add, that I am
glad this word is spoken or written unto you :
you and I nmst one day be accountable for this

IN god's FORGIVEXESS. 355

discourse ; which, if neglected, it will prove a
sore testimony against you : it will not fare with
you, as with other men, who have not heard the
joyful sound. All these words that shall be
found consonant to the gospel, if they are not
turned to grace in your hearts here, will turn
into torment unto your souls hereafter. Choose
not any other way, it will be in vain for you ; it
will not profit you ; and take heed lest you
suppose you embrace this way, when indeed
you do not, about which I have given caution
before.

4. This way is free and open for and unto
sinners. He that fled to the city of refuge,
might well have many perplexed thoughts,
whether he should find the gates of it opened
unto him or not, and whether the avenger ot
blood might not overtake and slay him, whilsi
he was calling for entrance. Or, if the gates
were always open, yet some crimes excluded men
thence. Numb. xxxv. 24. It is not so here.
Acts xiii. 38, 39.

This is the voice of God, even the Father :
Come, saith he, to the marriage, for all things
are prepared, no fear of want of entertainment,
Matt. xxii. 4. Whence the preachers of the
gospel are said, in his stead, to beseech men to
be reconciled, 2 Cor. v. 20. And, it is the voice
of the Son : Whosoever, saith he, cometh
to God by me, I will in no wise cast out,
John vi. 37. Whoever he be that comes, shall
assuredly find entertainment. The same is his
call and invitation in other places, as Matt. xi. 28.
John vii. 37. And, this is the voice of the
Spirit, and of the church, and of all believers,

356 EXHORTATION TO BELIEVE

Rev. xxii. 17. "The Spirit and the bride say,
Come ; and let him that heareth say, Come ; and
let him that is athirst come; and whosoever will,
let him take of the water of life freely." All
centre in this, that sinners may come freely to
the grace of the gospel. And it is the known
voice of the gospel itself, as Isaiah Iv. 1, 2, 3.
Prov. ix. 1 — 5. And it is the voice of all the
saints in heaven and earth, who have been made
partakers of forgiveness ; they all testify, that
they received it freely.

Some indeed endeavour to abuse this con-
current testimony of God and man. What is
spoken of the freedom of the grace of God, they
would wrest to the power of the will of man.
But the riches and freedom of God's mercy do
not in the least interfere with the efficacy of his
grace. Though he proclaim pardon in the blood
of Christ indefinitely, according to the fulness
and excellency of it, yet he giveth out his quick-
ening grace, to enable men to receive it, as he
pleaseth ; for he hath mercy on whom he will
have mercy : but this lies in the thing itself, the
way is open and prepared ; and it is not because
men cannot enter, but because they will not,
that they do not enter. As our Saviour Christ
Jells the Pharisees, " Ye, therefore, hear not
God's word, because ye are not of God,"
John viii. 47. So he saith, " Ye will not
xome to me that ye may have life," John v.
40. In the neglect and inadvertency of the
most excusable, there is a positive act of their
will put forth in refusing Christ, and grace
by him; and this is done by men under the
preaching of the gospel every day. There is

IN god's fougiveness. 357

nothing that, at the last day, will tend more
mmediately to the advancement of the glory
jf God, in the inexcusableness of those who obey
not the gospel, than this, that terms of peace, in
the blessed way of forgiveness, were freely ten-
dered unto them. Some that hear or read this
word, may perhaps have lived long under the
dispensation of the word of grace, and yet, it
may be, have never once seriously pondered on
this way of coming to God by forgiveness
through the blood of Christ ; but think, that
going to heaven is a thing of course, that men
need not much trouble themselves about. Do
they know what they have done ? Hitherto all
their days they have positively refused the sal-
vation that hath been freely tendered unto them
in Jesus Christ. " Not they," they will say,
" they never had such a thought, nor would for
all this world." Be it known unto you, inasmuch
as you have not effectually received him, you
have refused him ; and whether your day and
season be past or not, the Lord only knows.

5. This way is safe. No soul ever miscarried
in it. There is none in heaven but will say it is
a safe way ; there is none in hell can say other-
wise. It is safe to all that venture on it, so as
to enter into it. In the old way, we were to
preserve ourselves and the way. This preserves
itself and us ; this will be made evident by the
ensuing considerations.

This is the way which, in the wisdom, care,
and love of God in Christ, w^as provided in the
room of another, removed and taken out of the
way, for this cause and reason, because it was
not safe, nor could bring us unto God. " For if

358 EXHORTATION TO BELIEVE

the first covenant had been faultless, then should
no place have been sought for the second ; but
finding fault with them, he saith," &c. Heb. viii.
7, 8. And,

(1.) He tells us, the first covenant was not
faultless ; for if it had, there would have been
no need of a second. The commandment,
indeed, which was the matter of that cove-
nant, the same apostle informs us to be holy,
just, and good, Rom. vii. 12. But it was
Imlty to all ends of a covenant ; considering
)ur state and condition as sinners, it could
not bring us unto God. So he acquaints us,
Rom. viii. 3. '* It was made weak through the
ihsh ;" that is, by the entrance of sin, and so
became useless as to the saving of souls. Be it
so then ; through our sin and default, this good
and holy law, this covenant, was made unpro-
fitable to us : but what was that to God ? Was
he botmd to desert his own institution and ap-
pointment, because, through our own default, it
ceased to be profitable to us ? Not at all ; he
might righteously have tied us all to the terms of
that covenant, to stand or fall by them to eternity;
yet he would not do so. But,

(2.) In his love and grace, he finds fault with it,
Ileb. viii. 8. not in itself and absolutely, but only
so far as that he would provide another way,
which should supply all its defects and wants in
reference to the end aimed at. What way that is,
the apostle declares in the following verses, to the
end of that chapter. The sum is, ver. 12. "I will
be merciful to their unrighteousness, and their sins
and their iniquities will I remember no more." It
is the way of pardon and forgiveness. This is

IN god's forgiveness. 3o9

substituted in the room of that insufficient way
that was removed.

Let us consider, then, whether the infinitely
wise and holy God, pursuing his purpose of bring-
ing souls to himself, laying aside one way of his
own appointment as useless and infirm, because of
the comino; in of sin, ao;ainst which there was no
relief found in it, and substituting another way in
the room of it, would not provide such a one as
should be absolutely free from the faults and in-
conveniences which he charged upon that which
he did not remove. That which alone rendered
the former way faulty was sin ; it could do any
thing but save a sinner;. this, then, was to be, and
is principally provided against in this way of for-
giveness. And we see here, how clearly God hath
severed, yea, and in this matter opposed, these two
things : namely, the way of personal righteousness,
and the way of forgiveness. He finds fault with
the first: What then doth he? what course doth
he take ? Doth he mend it, take from it what
seems to be redundant, mitigate its severity, and
supply it where it is wanting by forgiveness, and
so set it up anew? This, indeed, is the way that
many proceed in their notions, and the most in
their practice. But this is not the way of God ;
he takes one utterly away, and establishes the
other in its place; and men's endeavours to mix
them will be found of little use to them at the last.
I can have no great expectation from that which
God pronounced faulty.

Also, the unchangeable principles and founda-
tions that this way is built upon, render it secure
and safe for sinners : for, 1. It is founded on the
purpose of God ; " The scripture foreseeing that

360 EXHORTATION TO BELIEVE

God would j iistify the heathen through faith," Gal.
iii. 8. God would do so, he had purposed and
determined to proceed this way; and all the pur-
poses of God are attended with immutabiiity.
2. His promise also is engaged in it, and tlutt
given out in the way of a covenant, as hath been
already declared. And, 3. This promise is con-
firmed by an oath; and it may be observed, that
God doth not in any thing interpose with an oath,
but what relates to this way of coming to himselt
oy forgiveness. For the oath of God, wherever it
is used respecteth either Christ typically or per-
sonally or the covenant established in him : for,
4. This way is confirmed and ratified in his blood ;
from whence the apostle at large evinceth its ab-
solute security and safety, Heb. ix. Whatever
soul, then, on the invitation under consideration,
shall give up himself to come to God by the way
proposed, he shall assuredly find absolute peace
and security in it. Neither our own weakness or
folly from within, nor the opposition of any or all
our enemies from without, shall be able to turn us
out of this way. See Isa. xxxv. 4 — 10.

(3.) In the other way, every individual person
stands upon his own foundation, and must do so
to the last, and utmost of his continuance in this
world. You are desirous to go to God, to obtain
his favour, and come to an enjoyment of him.
What will you do? what course will you fix upon,
for obtaining these ends ? If you were so holy,
so perfect, so righteous, so free from sin, as you
could desire, you should have some boldness in
going to God ; why, if this be the way you fix
upon, take this along with you : you stand upon
your own personal account all your days, and if

IN GOD*S FORGIVENESS. 361

you fail in the least, you are gone for ever : for
" whosoever shall keep the whole law, and yet
offend in one point, he is guilty of all," James ii. 10.
And what peace can you possibly obtain, w^reyou
as holy as ever you aimed or desired to be, whilst
this is your condition? But, in this way of for-
giveness, we all stand upon the account of one
(common Mediator, in whom we are complete, Col.
ii. 10. And a want of a due improvement of this
truth, is a great principle of disconsolation to many
souls. Suppose a man look upon himself as
loosed from the covenant of works, wherein exact
and perfect righteousness is rigidly required ; and
to be called to gospel, evangelical obedience, to be
performed in the room thereof, in sincerity and in-
tegrity ; yet, if he be not cleared in this also, that
he stands in this way purely on his own account,
he will never be able to make his comforts hold
out to the end of his journey. There will be found
in the best of men so many particular failings, as
will seem, in difficult seasons, to impeach their
integ)ity ; and so many questioivngs will after
arise, through the darkness of their minds, and
power of their temptations, as will give but little
rest to their souls. Here lies the great security of
this way; we abide in it on the account of the
faithfulness and ability of our common Mediator,
Jesus Christ.

And this is another consideration, strengthening
our invitation to a closure with the way of coming
to God under proposal. There is nothing wanting
that is needful to give infallible security to any
soul that shall venture himself to it, and upon it.
Ihere are terms of peace proposed, as you have
heard. These terms are excellent and holy, and

2 n

3G2 EXHORTATION TO BELIEVE

chosen of God, tending to the interest of his glory,
free, safe, and secure to sinners. What hath any
soul in the world to object against them ? or
wherein do men repose their trust and confidence,
in the neglect of this so great salvation? Is it in
their lusts and sins, that they will yield them as
much satisfaction and contentment as they shall
need to desire ? Alas! they will ruin them, and
bring forth nothing but death. Is it in the world?
ft will deceive them; the figure of it passeth away.
Is it in their duties and righteousness ? they will
not relieve them ; for, did they follow the law of
righteousness, they could not obtain the righteous-
ness of the law Is it in the continuance of their
lives? Alas! it <§ but a shadow, a vapour that
appeareth for a little while. Is it in a future
amendment and repentance ? Hell is full of souls
perishing under such resolutions. Only this way
of pardon remains, and yet of all others it is most
despised. But yet, I have one consideration
more to add, before I further enforce the exhor-
tation.

6. Consider, that this is the only way and means
to enable you to obedience, and to render what
you do therein acceptable to God. It may be,
that some of you are under the power of convic-
tions, and have made engagements with God, to
live to him, to keep yourselves from sin, and to
follow after holiness. It may be, you have done
so in afflictions, dangers, sicknesses, or upon the
receipt of mercies : but yet you find, that you can-
not come to stability or constancy in your course.
You break with God and your own souls, which
fills you with new disquietments, or else hardens
you, and makes you secure and negligent ; so that

IN god's forgiveness. 363

you return to your purposes no oftener than your
convictions or afflictions befal you anew. This
condition is ruinous and pernicious, which nothing
can dehver you from, but this closing with for-
giveness. For,

(1.) All that you do without this, however it
may please your minds or ease your consciences
is not at all accepted with God. Unless this
foundation be laid, all that you do is lost; all your
prayers, all your duties, all your amendment, are
an abomination to the Lord ; until peace is made
with him, they are but the acts of enemies, which
he despises and abhors; you run, it may be, earn-
estly, but you run out of the way ; you strive, but
not lawfully, and shall never receive the crown.
True gospel obedience is the fruit of the faith of
forgiveness ; whatever you do without it, is but a
building without a foundation, a castle in the air.
You may see the order of gospel obedience, Eph.
ii. 7 — 10. The foundation must be laid in grace ;
riches of grace by Christ, in the free pardon and
forgiveness of sin. From hence must the works
of obedience proceed, if you would have them to
be of God's appointment, or find acceptance with
him. Without this, God will say of all your
services, worship, obedience, as he did to the
Israelites of old, Amos v. 21 — 25. I despise all,
reject it all ; it is not to him, nor to his glory.
Now, if you are under convictions of any sort,
there is nothing you more value, nothing you more
place your confidence in, than your duties, your
repentanc-e, your amendment, what you do, and
what in good time you will be. Is it nothing to
you to lose all your hopes and all your expecta-
tions which you have from hence ? to have no

364 EXHORTATION TO BELIEVE

other reception with God, than if all this while
you had been wallowing in your sins and lusts ?
Yet thus it is with you, if you have not begun with
God on his own terms ; if you have not received
the atonement in the blood of his Son, if you are
not made partakers of forgiveness, if your persons
are not pardoned, all your duties are accursed.

(2.) This alone will give you such motives and
encouragements to obedience, as will give you life,
alacrity, and delight in it. You perform duties,
abstain from sins, but with heaviness, fear, and in
bondage. Could you do as well without them
as with them, would conscience be quiet, and
hope of eternity hold out, you would omit them
for ever. This makes all your obedience burden-
some, and you cry out in your thoughts with him
in the prophet, " Behold, what a weariness is it!"
The service of God is the only drudgery of your
lives which you dare not omit, and delight not to
perform. From this wretched and cursed frame,
there is nothing can deliver you, but this closing
with forgiveness. This will give you such motives,
such encouragements, as will greatly mflucncc
your hearts and souls. It will give you freedom,
liberty, delight, and cheerfulness in all duties of
gospel obedience. You will find a constraining
power in the love of Christ therein ; a freedom
from bondage, when the Son truly hath made you
free. Faith and love will work genuinely and
naturally in your spirits ; and that which was
your greatest burden, will become your chief joy,
2 Cor. vii. 1. Thoughts of the love of God, of
the blood of Christ, of the covenant of grace, and
sense of pardon in them, will enlarge your hearts,
and sweeten all your duties. You will find a new

IN c;od's forgiveness. 365

lite, a new pleasure, a new satisfaction, in all that
voii do. Have you yet ever understood that of
the wise man, Prov. lii. 17. "The ways of wis-
dom are pleasantness, and her paths are peace ?"
Have the ways of holiness, of obedience, of duties,
been so to you? Whatever you pretend, they are
not, they cannot be so, whilst you are strangers
to that which alone can render them so unto you.
I speak unto them that are under the law : Would
you be free from that bondage, that galling yoke
in duties of obedience ? Would you have all that
you do towards God a delight and pleasantness
unto you ? This, and this alone, will effect it
lor you.

(3.) This will place all your obedience upon a
sure foot of account in your own souls and con-
sciences ; even the same that is fixed on in the
gospel. For the present, all that you do is indeed
but to compound with God for your sin ; you
liope, by what you do for him, and to him, to
buy off what you have done against him, that
you may not full into the hands of his wrath and
vengeance. This makes all you do to be irksome.
As a man that labours all his days to pay an old
debt, and brings in nothing to lay up for himself,
how tedious and wearisome is his work and labour
to him ! It is likely that, at one time or other,
lie will give over, and run away from his creditor.
So it is in this case : men who have secret reserves
of recompensing God by their obedience, every
day find their debt growiiip; upon them, and have
every day less hope of making a satisfactory pay-
ment. This makes them weary, and, for the
most part, they faint under their discouragements,
and at length they fly wholly from. God. This
2 II 2

366 EXHORTATION TO BELIEVE *

way alone will state things otherwise in your con-
sciences : it will give you to see, that all your
debts are paid by Christ, and freely forgiven to
you by God. So that what you do is of grati-
tude or thankfulness, hath an influence to eter-
nity, leads to the glory of God, the honour of
Christ in the gospel, and your own comfortable
account at the last day. This encourages the
soul to labour, to trade, to endeavour ; all things
now looking forward to his advantage.

(4.) Find you not in yourselves an impotency,
an inability to the duties of obedience, as to their
performance to God in an acceptable manner ?
It may be, you are not so sensible hereof as you
ought to be. For, respecting only or principally
the outward part and performance of duties, you
have not experience of your own weakness. How
to enliven and fill up duties with faith, love,
and delight, you know not, and are therefore
unacquainted with your own insufficiency in this
matter : yet if you have any light, any convic-
tions, (and to such I speak at present,) you can-
not but perceive and understand, that you are not
able, in your own obedience, to answer what ycni
aim at ; you have not strength or power for it.
Now, it is this faith of forgiveness alone that will
furnish you with the ability whereof you stand in
need. Pardon comes not to the soul alone ; or,
rather, Christ comes not to the soul with pardon
only. Tt is that which he opens the door, and
enters by ; but he comes with a spirit of life and
power. And as without him we can do nothing,
so, through his enabling us, we may do all
things. Receiving gospel forgiveness engageth
all the grace of the gospel to our assistance.

IN god's forgiveness. 367

This is the sum of what hath been spoken, the
obedience that you perform under your convic-
tions is burdensome and unpleasant to you ; it is
altogether unacceptable to God. You lose all
you do, and all that you hope to do hereafter, if
the foundation be not laid in the receiving of par-
don in the blood of Christ. It is high time to
cast down all that vain and imaginary fabric
which you have been erecting, and to go about
the laying of a new foundation, which you may
safely and cheerfully build upon ; a building that
will abide for ever.

Again, It is such a way, so excellent, so pre-
cious, so near the heart of God, so relating to the
blood of Christ, that the neglect of it will assu-
redly be sorely revenged of the Lord. Let not
men think that they shall despise the wisdom and
love of the Father, the blood of the Son, and the
promises of the gospel, at an easy rate. Let us,
in a very few words, take a view of what the Holy
Ghost speaks to this purpose. There are tlirce
ways whereby the vengeance due to the neglect
of closing with forgiveness or gospel grace is
expressed.

[1.] That is done positively ; "He that believ-
eth not shall be damned," Mark xvi. 16. That
is a hard word ; many men cannot endure to hear
it. They would not have it named by their
good v/iils, and are ready to fly in the face of him
from whose mouth it proceeds. But let not men
deceive themselves, this is the softest word that
mercy, and love itself, that Christ, that the gos-
pel speaks to despisers of forgiveness. It is Christ
who is this legal terrifying preacher ; it is he who
cries out, "If you believe not, you shall be

3d8 EXHORTATION TO BELIEVE

damned ;" and will come liimseU' in flaming fire, to
take vengeance of them that obey not the gos-
pel," 2 Thcss. i. 8. This is the end of the dis-
obedient ; if God, if Christ, if the gospel may be
believed.

[2.] Comparatively, in reference to the ven-
geance due to the breach of the law. We are, in
the preaching of forgiveness by Christ, to them that
perish, a savour of death unto death, 2 Cor. ii. 16.
a deep death, a sore condemnation ; so, Heb. x.
29. " Of how much sorer punishment, suppose
ye, shall he be thought worthy ?" Sorer than
ever was threatened by the law, or inflicted for
the breach of it ; not as to the kind of punishment,
but as to the degrees of it. Hence arises tlie
addition of many stripes.

[3.] By the way of admiration at the inexpres-
sibleness and unavoidableness of the punishment
due to such sinners ; " How shall we escape, if we
neglect so great salvation?" Heb. ii. 3. Surely
if there is no way for men to escape, they shall
unavoidably perish who neglect so great salvation.
So the Holy Ghost says, " What shall be the end
of them that obey not the gospel ?" 1 Pet. iv.
17. What understanding can reach to an ap-
prehension of their miserable and woful condition?
None can, saith the Holy Ghost; nor can it be
spoken to their capacity ; ah ! what shall be their
end? There remains nothing but a "certain
fearful looking for of judgmenl, and fiery indigna-
tion, that shall consume the adversaries," Heb.
X. 27. A certain fearful expectation of aston-
ishini?; things, that cannot be comprehended.

And these are the enforcements of the exhor-
tation in hand, which I shall insist ui)on. On

IN god's forgiveness. oG9

these foundations, on the consideration of th( se
principles, let us now a little confer together, wiih
the words of truth and sobriety. I speak to such
poor souls, as, having deceived themselves, or
neglected utterly their eternal condition, are not
as yet really, and in truth, made partakers of this
forgiveness. Your present state is sad and de-
plorable ; there is nothing but the woful uncer-
tainty of a dying life between you and eternal
ruin. That persuasion you have of forgiveness is
good for nothing, but to harden you, and destroy
you ; it is not the forgiveness that is with God ;
nor have you taken it up on gospel grounds, or
evidences. You have stolen painted beads, and
take yourselves to be lawful possessors of pearls
and jewels. As you are, then, any way concerned
in your own eternal condition, which you are en-
tering into, (and how soon you shall be engaged
in it you know not,) prevail with yourselves to
attend a little to the exhortation that lies before
you. It is your own business that you are intreated
to have regard to.

1. Consider seriously what it is you found your
hopes and expectations upon as to eternity.
Great men, and wise in other things, are here very
apt to deceive themselves. They suppose they
think and believe much otherwise than indeed
they think and believe, as their cry at the last
day will manifest. Put your souls a little to it.
Do you all seriously think of these things ? Or,
are you so under the power of your lusts, igno-
rance, and darkness, that you neglect and despise
them? Or, do you rise up and lie down, and
l^erform some duties, or neglect them, with gnat
coldness, remissness, and indifference of spirit,

370 EyilORTATION TO BELIEVE

like Gallio not much caring for these things ?
Or, do you reheve yourselves with hopes of future
amendment, purposing that, if you live, you will
be other persons than you are, when such and
such things are brought about and accomplished ?
Or, do you not hope well in general on account of
what you have done, and will do? If any of these
express your condition, it is unspeakably misera-
ble. You lie down and rise up under the wrath
of the great God, who will prevail at last upon
you, and there shall be none to deliver. If you
shall say, Nay, this is not our state, we rely on
mercy and forgiveness : then let me, in the fear
of the great God, entreat a few things yet further
of you.

2. That you would seriously consider, whether
the forgiveness you rest on, and hope in, be that
gospel forgiveness which we have before described?
or is it only a general apprehension of impunity,
though you are sinners, that God is merciful, and
you hope in him, that you shall escape the ven-
geance uf hell lire ? If it be thus with yon, i'uv-
giveness itself Vv'iil not relieve you. This is that of
the presumptuous man, Deut. xxix. 19. Gospel
pardon is a thing of another nature: it liath its
spring in the gracious heart of the Father ; is made
out by a sovereign act of his will: rendered con-
sistent with the glory of his justice and holiness
by the blt^od of Christ ; by which it is purchased
in a cc^vtnant of grace, as hath been shewed. If
you shall say, Yea, this is the forgiveness we rely
upon, it is that which you have described ; then I
desire further, that you would,

3. Examine your own hearts, how you came to
have an interest in this forgiveness, to close with

IN GOD*S FORGIVENESS. 371

it, and to have a right to it. A man may deceive
himself as effectually by supposing that true riches
are his, when they are not, as by supposing his
false and counterfeit ware to be good and current;
how, then, came you to be interested in this gospel
forgiveness ? If it hath befallen you, you knov/
not how; if a lifeless, barren, inoperative persuasion
of it, hath crept upon your minds : be not mis-
taken, God will come and require his forgiveness
at your hand, and it shall appear that you have
had no part nor portion in it. If you shall say,
Nay, but w^e were convinced of sin, and rendered
exceedingly unquiet in our consciences, and on
that account looked out after forgiveness, which
hath given us rest: then I desire,

4. That you would diligently consider, to what
ends and purposes you have received, and do
make use of, this gospel forgiveness. Hath it been
to make up what was wanting, and to piece up a
peace in your own consciences ? that, whereas,
you could not answer your convictions with your
duties, you would seek for relief from forgiveness.
This, and innumerable other ways, there are,
whereby men may lose their souls, when they
think all is well with them, even on the account of
pardon and mercy. Whence is that caution of
the apostle, " Looking diligently, lest any one
should seem to fail, or come short, of the grace of
God," Heb. xii. 15. Men miss it, and come short
of it, when they pretend themselves to be in pur-
suit of it ; yea, to have overtaken and possessed
it. Now, if any of these should prove to be your
condition, I desire,

5. That you would consider seriously, whether
it be not high time for you to look out for a way

372 EXHORTATION TO BELIEVE

of deliverance and escape, that, you may save
yourselves from this evil world, and fly from the
wrath to come. The Judge stands at the door.
Before he deal with you as a judge, he knocks
with a tender of mercy. Who knows but that this
may be the last time of his dealing thus with you ?
Be you old or young, you have but your season,
but your day ; it may perhaps be night with you,
when it is day with the rest of the world. Your
sun may go down at noon ; and God may swear,
that you shall not enter into his rest. If you are
then resolved to continue in your present condi-
tion, I have no more to say to you. I am })ure
from your blood, in that I have declared to you
the counsel of God in this thing, and so I must
leave you to an exposed trial between the great
God and your souls at the last day. Poor crea-
tures! I even tremble to think, how he will tear
you in pieces, when there shall be none to deliver.
Methinks I see your poor destitute forlorn souls,
forsaken of lusts, sins, world, friends, angels, men,
trembling before the throne of God, full of horror,
and fearful expectation of the dreadful sentence.
O that I could mourn over you, whilst you are
joined to all the living ; while there is yet hope, O
that in this your day, you knew the things of your
peace !

But now, if you shall say, Nay, but we will
seek the Lord whilst he may be found, we will
draw nigh to him before because darkness; then
consider, I pray,

6. AVhat Joshua told the children of Israel
when they put themselves upon such a resolution
and cried out, " We will serve the Lord our God,"
chap. xxiv. ver. 18. *' Ye cannot serve the Ix)rd

IN GOD*S FORGIVENESS. 373

for he is an holy God, a jealous God, he will not
lojoive your transgressions, nor your sins." Go to
him upon your own account, and in your own
strength, with your own best endeavours and
duties, you will find him too great and too holy
for you to deal with. You will obtain neither ac-
ceptance of your persons, nor pardon of your sins.
But you will say, These are heavy tidings. If you
sit still, you perish ; and if you rise to be doing,
it will not be better ; is there no hope left for our
souls ? must we pine away under our sins, and the
wrath of God for ever ? God forbid. There are
yet other directions remaining, to guide you out of
these entanglements. Wherefore,

7. Ponder seriously on what hath been spoken
of this way of approaching to God. Consider it
in its own nature, as to all the ends and purposes
for which it is proposed of God. Consider whe-
ther you approve of it or not. Do you judge it a
way suited and fitted to bring glory to God? Doth
it answer all the wants and distresses of your
souls ? Do you think it excellent, safe, and glo-
rious, to those who are entered into it ? Or, have
you any thing to object against it ? Return your
answer to Him in whose name, and by whose ap-
pointment, these words are spoken to you. If you
shall say. We are convinced that this way of for-
giveness is the only way for the relief and deli-
verance of our souls ; then,

8. Abhor yourselves for all your blindness and
obstinacy, whereby you have hitherto despised the
love of God, the blood of Christ, and the tenders
of pardon in the gospel. Be abased and humbled
to the dust, in a sense of your vileness, pollu-
tions, and abominations ; which things are every

2 I

374 EXHORTATION TO BELIEVE

day spoken to, and need not here be repeated.
And,

9. Labour to exercise your hearts greatly w^n
thoughts of that abundant grace which is mani-
fested in tliis way of sinners coming to God; as
also, of the excellency of the gospel wherein it is
unfolded. Consider the eternal love of the Father,
which is the fountain and spring of this whole dis-
pensation ; the inexpressible love of the Son, in
establishing and confirming it, in removing all
hindrances and obstructions by his own blood,
bringing forth to beauty and glory, this redemp-
tion or forgiveness of sin, as the price of it. And
let the glory of the gospel, which alone makes this
discovery of forgiveness in God, dwell in your
hearts. Let your minds be exercised about these
things. You will find effects from them above all
that hath as yet been brought forth in your souls.
What, for the most part, have you hitherto been
conversant about? When you have risen above
the turmoiling of lusts and corruptions in your
hearts, the entanglements of your callings, busi-
ness, and affairs, what have you been able to raise
your hearts to ? Perplexing fears about your con-
dition, general hopes, without savour or relish,
yielding you no refreshment ; legal commands,
bondage duties, distracted consciences, broken
purposes and promises, which you have been
tossed up and down with, without any certain
rest. And what effects have these thoughts pro-
duced ? Have they made you more holy, and
more humble ? Have they given you delight in
God, and strength to new obedience ? Not at ."J.l.
Where you were, there you still are, without t^)e
least progress. But now, bring your souls iD

IN GOD*S FORGIVENESS. 375

these springs; and try the Lord, if, from that day,
you be not blessed with spiritual stores.

10. If the Lord be pleased to carry on your
souls thus far, then stir up yourselves, to choose
and close with the way of forgiveness that hath
been revealed. Choose it only, choose it in com-
parison with, and opposition to all others. Say,
you will be for Christ, and not for another ; and
be so accordingly. Here venture, here repose,
here rest your souls. It is a way of peace, safety,
holiness, beauty, strength, power, liberty, and
glory ; you have the nature, the name, the love,
the purposes, the promises, the covenant, the oath
of God ; the love, life, death or blood, the media-
tion, or oblation and intercession, of Jesus Christ;
the power and efficacy of the Spirit, and gospel
grace by him administered, to give you assurance
of the excellency, the oneness, the safety of the
way whereunto you are engaging.

If now the Lord shall be pleased to persuade
your hearts and souls to enter upon the path
marked out before you, and shall carry you on
throuo-h the various exercises of it, unto this
closure of faith, God will have the glory, the
gospel will be exalted, and your own souls shall
reap the eternal benefit of this exhortation.

But now, if, notwithstanding all that hath been
spoken, all the invitations you have had, and
encouragements that have been held out unto
you, you shall continue to despise this so great
salvation, you will five and die in the state and
condition wherein you are; why, then, as the
prophet said to the wife of Jeroboam, Come near,
for I am sent unto you with heavy tidings.
I say, then,

376 EXHORTATION TO BELIEVE.

11. If you resolve to continue in the neglect
of this salvation, and shall do so accordingly,
then, cursed be you of the Lord, with all the
curses that are written in the law, and all the
curses that are denounced against despisers or
the gospel. Yea, be you anathema, mara-
natha ; cursed in this world always, until the
coming of the Lord ; and when the Lord comes,
be ye cursed from his presence into everlasting
destruction. Yea, curse them, all ye holy angels
of God, as the obstinate enemies of your King
and Head, the Lord Jesus Christ: curse them,
all ye churches of Christ, as despisers of that
love and mercy which is your portion, your life,
your inheritance : let all the saints of God, all
that love the Lord, curse them, and rejoice to
see the Lord coming forth mightily, and pre-
vaihng against them to their everlasting ruin.
Why should any one have a thought of com-
passion towards those who despise the compas-
sion of God ? or of mercy towards those who
trample on the blood of Christ ? Whilst there is
yet hope, we desire to have continual sorrow for
you ; and to travail in soul for vour conversion to
God; but if you be hardened in your way, shall
we join with you against him ? shall we prefer
you above his glory? shall we desire your sal-
vation with the despoiling God of his honour?
Nay, God forbid ; we hope to rejoice in seeing
all that vengeance and indignation, that is in the
right hand of God, poured out unto eternity upon
your souls, Prov. i. 21 — 33.

RULESTO BE OBSERVED. 371

Rules to be observed by those who would come to
stability in obedience. The Jirst rule. Christ
the only infallible Judge of our spiritual con-
dition. How he judgethy by his Word and
Spirit.

That which remains to be further carried on,
upon the principles laid down, is to persuade
souls, more or less entangled in the depths of
sin, to close with this forgiveness by believing,
unto their peace and consolation. And because
such persons are full of pleas and objections
against themselves, I shall chiefly., in what- 1 have
to say, endeavour to obviate these objections, so
to encourage them unto believing, and bring
them unto settlement. And herein, whatever I
thave to offer flows naturally from the doctrine at
large laid down and asserted. Yet I shall not,
in all particulars, apply myself thereunto, but in
general fix on those things that may tend to the
establishment and consolation of both distressed
and doubting souls. And I shall do what I purpose
these two ways.

First, I shall lay down such general rules as
are necessary to be observed by all those who
intend to come to gospel peace and comfort.
And then. Secondly, shall consider some such
objections as seem to be most comprehensive of
those special reasonings wherewith distressed per-
sons do usually entangle themselves

I shall begin with general rules, which, through
the grace of Christ, and supplies of his Spirit,
may be of use to unbelievers in the condition
under consideration.

2 I 2

378 CHRIST THE JUDGE OF OUR STATE.

Rule I. — Be not judges of your own condi-
tion, but let Christ judge. You are invited to take
tlie comfort of this gospel truth, that there is for-
giveness with God. You say, not for you ; so
said Jacob, '* My way is hid from the Lord,"
Isa. xl. 27. and Zion said so too, chap. xlix. 14.
" The Lord hath forsaken me, and my Lord hath
forgotten me." But did they make a right judg-
ment of themselves ? We find in those places,
that God was othenvise minded. This false
judgment made by souls in their entanglements,
of their own condition, is oft-times a most
unconquerable hindrance unto the bettering of it:
they fill themselves with thoughts of their own
about it, and on them they dwell, instead of
looking out after a remedy. Misgiving thoughts
of their distempers are commonly a great part of
some men's sickness. Many diseases are apt to
cloud the thoughts, and to cause misapprehen-
sions concerning their own nature and danger ;
and these delusions are a real part of the person's
sickness. Nature is no less impaired and weak-
ened by them, the efficacy of remedies no less
obstructed, than by any other real distemper.
In such cases, we persuade men to accpiiesce in
the judgment of their skilful physician, not
always to be wasting themselves in and by their
own tainted imaginations, and so despond upon
their own mistakes ; but to rest in what is
informed them by Him, who is acquainted with
the causes and tendency of their indisposition
better than themselves. It is oft-times one part
of the soul's depths, to have false apprehensions
of its condition. Sin is a maduess, Eccles. ix. 3,

CHRIST THE JUDGE OF OUR STATE. 379

SO far as any one is under the power of it, he is
under the power of madness. Madness doth not
sooner nor more effectually discover itself, in any
way or thing, than in possessing those in whom
it is with strange conceits and apprehensions of
themselves. So doth this madness of sin, according
unto its degrees and prevalence. Hence some cry,
Peace, peace, when sudden destruction is at hand,
1 Thess. V. 3. It is that madness, under whose
power they are, which gives them such ground-
less imaginations of themselves and their own
condition. And some say, they are lost for ever,
when God is with them.

Do you then your duty, and let Christ judge
of your state. Your concern is too great to make
it a reasonable demand, to commit the judgment
of your condition to any other. When eternal
welfare or wo are at stake, for a man to renounce
his own thoughts, to give up himself implicitly to
the judgment of men fallible and liars like him-
self, is stupidity ; but there is no danger of being
deceived by the sentence of Christ. The truth
is. whether we will or not, he will judge ; and
according as he determines, so shall things be
found atlhe last day, John v. 22. "The Father
jndgeth no man," that is, immediately, and in
his own person, " but hath committed all judg-
ment unto the Son." All judgment that respects
eternity, whether it be to be passed in this world,
or in that to come, is committed unto him.
Accordingly, in that place, he judgeth both of
things and persons. Things he determines upon,
ver. 24. '' He that heareth my word, and be-
lieveth on him that sent me, hath everlasting life,
and shall not come into condemnation, but is

380 CHRIST THE JUDGE OF OUR STATE.

passed from death unto life." Let men say what
they please, this sentence shall stand ; faith and
eternal life are inseparably conjoined. And so
of persons, ver. 38. '' You have not," saith he
to the Pharisees, who were much otherwise
minded, "the word of God abiding in you."

Take not, then, the office and prerogative of
Christ out of his hand, by making a judgment
upon your own reasonings, and conclusions, and
deductions of your state and condition. You
will find that he oftentimes, both on the one hand
and on the other, determines quite contrary to
what men judge of themselves ; as also to what
others judge of them. Some he judgeth to be in
an evil condition, who are very confident that it
is well with them, and who please themselves in
the thoughts of many to the same purpose : and
he judgeth the state of some to be good, who are
diffident in themselves, and, it may be, despised by
others. We may single out an example or two in
each kind.

1. Laodicea's judgment of herself, and her
her spiritual state, we have. Rev. iii. 17. <' I am
rich, and increased with goods, and have need of
nothing." A fair state it seems, a blessed con-
dition ! She wants nothing that may contribute
to her rest, peace, and reputation ; she is
orthodox, and numerous, and flourishing ; m.akes
a fair profession, and all is well within. So she
believes, so she reports of herself; wherein there
is a secret reflection also upon others whom she
despise th. Let them shift as they list, I am thus
as I say. But w^as it so with her indeed ? was
that her true co)idition, whereof she was so per-
suaded, as to profess it unto all ? Let Jesus

CHRIST THE JUDGE OF OUR STATE. 381

Christ be heard to speak in this cause, let him
come and judge. I will do so, saith he, ver. 14.
'' Thus saith the Amen, the faithful and true Wit-
ness." Coming to give sentence in a case of this
importance, he gives himself this title, that we
may know his word is to be acquiesced in. Every
man, saith he, is a liar ; their testimony is of no
value, let them pronounce what they will of them-
selves, or of one another : " I am the Amen ; and
I will see whose word shall stand, mine or theirs."
What then saith he of Laodicea? *' Thou art
wretched, and miserable, and poor, and blind,
and naked." Oh woful and sad disappointment!
Oh dreadful surprisal ! Ah ! how many Lao-
dicean churches have we in the world ! How
many professors are members of these churches !
Not to mention the generality of men that live
under the means of grace, who all have good
hopes of their eternal condition, while they are
despised and abhorred by the only Judge. Among
professors themselves, it is dreadful to think how
many will be found light, when they come to be
weighed in this balance.

2. Again, he judgeth some to be in a good
condition, be they themselves ever so diffident,
saith he, to the church of Smyrna, " I know thy
poverty," Rev. ii. 9. Smyrna was complaining
that she was a poor contemptible congregation,
not fit for him to take any notice of. Well, saith
he, fear not ; I know thy poverty whereof thou
complainest : "but thou art rich;" that is my judg-
ment, testimony, and sentence, concerning thee
and thy condition. Such will be his judgment
i»t the last day, when both those on the one hand
•a^iid the other, shall be surprised with his sentence ;

. 382 CHRIST THE JUDGE OF OUR STATE.

the one with joy at the riches of his grace, the
other with terror at the severity of his justice,
Matt. XXV. 37 — 39. and 44, 45. This case is
directly stated in both the places mentioned in
the entrance of this discourse ; as in that, for in-
stance, " Zion said, The Lord hath forsaken me,"
Isa. xlix. 14. That is Zion's judgment of her-
self, and her state and condition ; a sad report
and conclusion. But doth Christ agree with Zion
in this sentence ? The next verse gives us his
resolution of this matter : '' Can," saith he, " a
woman forget her sucking child, that she should
not have compassion on the son of her w^omb ?
yea, they may forget, yet will I not forget thee."
The state of things, in truth, is as much other-
wise as can possibly be thought or imagined.

To what purpose is it for men to be passing a
judgment on themselves, when there is no manner
of certainty in their determinations, and v.-hen
their proceedings thereon will probably lead them
to further entanglements, if not to eternal ruin.
The judging of souls, as to their spiritual stiite
and condition, is the work of Jesus Christ ; espe-
cially as to the end now under inquiry. Men may,
men do, take many ways to make a judgment of
themselves. Some do it on slight and trivial con-
jectures; some on bold and wicked presumptions;
some on desperate atheistical notions, as Deut.
xxix. 19. some, with more sobriety and sense of
eternity, lay down principles, it may be, good and
true in themselves ; from them they draw con-
clusions, arguing from one thing to another, and
in the end, oft-times either deceive themselves,
or sit down no less in the dark than they were at
the entrance of their self- debate and examination.

CHRIST THE JUDGE OF OUR STATE. 383

A man's judgment upon his own reasonings is
seldom true, more seldom permanent. I speak
not of self-examination, with a due discussion of
graces and actions, but of the final sentence as
to state and condition, wherein the soul is to ac-
quiesce. This belongs to Christ.

Now, there are two ways whereby the Lord
Jesus Christ gives forth his decretory sentence in
this matter.

1 . By his word. He determines, in the word
of the gospel, of the state and condition of all men
indefinitely. Each individual coming to that
word, receives his own sentence and doom ; he
told the Jews that Moses accused them, John v.
45. his law accused and condemned the trans-
gressors of it. And so doth he acquit every one
that is discharged by the word of the gospel.
And our self-judging is but our receiving, by
faith, his sentence in the word. His process
herein we have recorded, " His soul," that is,
of the sinner, *' drav/eth near to the grave, and his
life to the destroyers." This seems to be his
state ; it is so indeed : he is at the very brink of
the grave and hell. What then? why, if there be
with him, (or stand over him, in the Hebrew,) the
angel interpreting, or the angel of the covenant,
who alone is the one of a thousand ; what shall he
do ? He shall shew to him his uprightness. Job
xxxiii. 22, 23. He shall give to him a right
determination of his interest in God, and of the
state and frame of his heart towards God : where-
upon God shall speak peace to his soul, and de-
liver him from his entanglements, ver. 24. Jesus
Christ hath, in the word of the gospel, stated the
condition of every man. He tells us, that sinners,

384 CHRIST THE JUDGE OF OUR STATE.

of what sort soever they are, who beheve, are
accepted with him, and shall receive forgive-
ness from God, and that none shall be refused or
cast off that come to God by him. The soul of
whom we are treating is now upon the work ot
coming to God for forgiveness by Jesus Christ.
Many and weighty objections it hath in and
against itself, why it should not come, why it
shall not be accepted. Our Lord Jesus, the
Wisdom of God, foresaw all these objections ; he
foreknew what could be said in the case, and yet
he hath determined the matter as hath been de-
clared. In general, men's arguings against them-
selves arise from sin and the law. Christ knows
what is in them both. He tried them to the ut-
termost, as to their penalties ; and yet he hath
so determined as we have shewed. Their par-
ticular objections are from particular considera-
tions of sin ; their greatness, their number, their
aggravations : Christ knows all these also ; and
yet stands to his former determination. Upon
the whole matter, then, it is meet his word should
stand. I know, when a soul brings itself to be
judged by the word of the gospel, it doth not
always, in a like manner, receive and rest in the
sentence given. But when Christ is pleased to
speak the word with power to men, they shall
hear the voice of the Son of God, and be com-
forted by it. Let the soul, then, that is rising
out of depths, and pressing towards a sense
of forgiveness, lay itself down before the word
of Christ in the gospel. Let him attend to what
Christ speaks ; and if, for a while, it hath not
power to quiet his heart, let him wait a season,
and light shall arise to him out of darkness.

CHRIST THE JUDGE OF OUR STATE. 385

Christ will give in his sentence into his con-
science with such power and efficacy, that he
shall find rest and peace ni it. .

2. Christ also judgeth by his Spirit : not only
in making this sentence of the gospel to be re-
ceived efF^ctually in the soul, but in and by pecu-
liar actings of his, upon the heart and soul of a
believer. " We have received the Spirit ot God,
that we may know the things that are freely given
us of God," 1 Cor. ii. 12. The Spirit of Chust
acquaints the soul, that this and that grace is
from him, that this or that duty was performed
in his strength. He brings to mind, what, at
such and such times, was wrought in men by
himself, to give them support and relief i n tl e
times of depths and darkness. And when it hath
been clearly discovered to the soul, at any time,
by the Holy Ghost, that any thing wrought m it,
or done by it, hath been truly saving, the com-
fort of it will abide in the midst of many shakings

'i.' He^Srby his Spirit bears witness with
our spirits, as to our state and condition. Of h s
I have spoken largely elsewhere, and therefoie

shall now pass it by. i i ^„,i riJror.

This, then, is our first general rule and direc-
tion. Self-determinations concerning mens spi-
ritual state and condition, because their minds
are usually influenced by their distempei^, are
seldom right, and according to rule. Mistakes
n such det;rminations are exceedingly preju-
dicial to a soul seeking out after -1-f -f -ense
of forgiveness; let Christ, then, be the judge in
this case by his word and Spirit, as hath been
directed.

386 SELF-ABHORRENCE FOR SIX*

Rule II. — Self-condemnation and abhorrence
for sin consistent with gosjoel justification and
jjeace. The nature of gospel assurance. What
is consistent with it. What are the effects
of It.

Self-condemnation and abhorrence do very well
consist with g'ospel justification and peace. Some
men have no peace, because they have that, with-
out which it is iiri possible they should have peace;
because they cannot but condemn themselves,
they cannot entertain a sense that God doth ac-
quit them. But this is the mystery of the gos-
pel, which unbelief is a stranger unto ; nothing
but faith can give a real subsistence to these
things, in the same soul, at the same time. It is
easy to learn the notion of it, but it is not easy
to experience the power of it. For a man to have
a sight of that within him, which would condemn
him, for which he is troubled ; and at the same
time to have a discovery of that without him,
which will justify him, and to rejoice therein, is
that which he is not led unto, but by faith in the
mystery of the gospel. AVe are now under a law
for justification, v/hich excludes all boasting, Rom.
iii. 27. So that, though we have joy enough in
another, yet we may have, we always have, suffi-
cient cause of humiliation in ourselves. The g^os-
pel will teach a man to feel sin and believe right-
eousness at the same time. Faith will carry hea-
ven in one hand, and hell in the other ; shewing
the one deserved, the other purchased. A man
may see enough of his own sin and folly, to bring
a hell of wrath out of heaven ; and yet see Christ
bring a heaven of blessedness out of a heil of

IN BELIEVERS. 387

punishment : and these must needs produce very
divers, yea, contrary eifects and operations in the
soul. And he who knows not how to assign them
their proper duties and seasons, must needs be
perplexed. The work of self-condemnation, then,
which men in these depths cannot but abound
with, is, in the disposition of the covenant of grace,
no way inconsistent with, nor unsuited to justifi-
cation, and the enjoyment of peace in the sense
of it. There may be a deep sense of sin on other
considerations besides hell. David was never
more humbled for sin than when Nathan told
him it was forgiven ; and there may be a view of
hell, as deserved, which yet the soul may know
itself freed from as to the issue.

To evidence our intent in this discourse, I shall
briefly consider what we intend by gospel assur-
ance of forgiveness, that the soul may not be
solicitous and perplexed about the utter want of
that which perhaps it is already in some enjoy-
ment of.

Some men seem to place gospel assurance in a
high unassaulted confidence of acceptance with
God ; they think it is in none but such, as, if a
man should go to them, and ask them, Are you
certain you shall be saved ? they have boldness,
and confidence, and ostentation, to answer pre-
sently, yea, they shall be saved: but, as the
blessed truth of assurance hath been reproached
in the world, under such a notion of it; so such
expressions become not those who know what it is
to have to do with the holy God, who is a con-
suming fire. Hence some conclude, that there
are very few believers who have any assurance,
because they have not this confidence, or are mon

388 SELF-ABIIORRENCE FOR SIN,

free to mention the opposition they meet with,
than the support they enjoy. And thus is it ren-
dered a matter not greatly to be desired, because
it is so rarely to be obtained ; most of the saints
serving God, going to heaven well enough without
it : but the matter is otherwise. The importance
of it, not only as it is our life of comfort and joy,
but also as it is the principal means of the flourish-
ing of our life of holiness, hath been declared
before ; and might be further manifested, were
that our present business ; yea. and in times of
trial, which are the proper seasons for the effectual
working and manifestation of assurance, it will
and doth appear, that many, yea, that most of the
saints of God, are made partakers of this grace
and privilege.

I shall, then, in pursuit of the rule laid down,
do these two things, 1. Shew what things they
are, which are not only consistent with assurance,
but are even necessary concomitants of it, which
yet, if not duly weighed and considered, may seem
so far to impeach a man's comfortable persuasion
of his condition before God, as to leave him be-
neath the assurance sought after. And, 2. I shall
speak somewhat of its nature ; especially as mani-
festing itself by its effects.

1. A deep sense of the evil of sin, and of the
guilt of man's own sin, is no way inconsistent with
gospel assurance of acceptance with God through
Christ, and of forgiveness in him. By a sense of
the guilt of sin, I understand two things: 1. A
clear conviction of sin by the Holy Ghost, saying
to the soul. Thou art the man ; and, 2. A sense
of the displeasure of God, or the wrath due to sin,
**'«cording to the sentence of the law. Both these

IN BELIEVERS. 389

David expresses in that complaint, '' My life is
spent with grief, and my years with sighing ; my
strength faileth, because of mine iniquity, and my
bones are consumed," Psa. xxxi. 10. His iniquity
was before him, and a sense of it pressed him sore.
But yet, notwithstanding all this, he had a com-
fortable persuasion, that God was his God in cove-
nant, " I trusted in thee, O Lord : I said, Thou art
my God," ver. 14. And the tenor of the cove-
nant, wherein alone God is the God of any person,
is, that he will be merciful to their sin and iniquity.
To whom he is a God, he is so according to the
tenor of that covenant ; so that here these two are
conjoined. Saith he, Lord, I am pressed with the
sense of the guilt of mine iniquities, and thou art
my God, who forgivest them ; and the ground
hereof is, that God, by the gospel, hath divided
the work of the law, and taken part of it out of
its hand. Its whole work and duty is to condemn
the sin and the sinner. The sinner is freed by the
gospel, but its right lies against the sin still that
it condemns, and that justly. Now, though the
sinner himself be freed, yet, finding his sin laid
hold of and condemned, it fills him with a deep sense
of its guilt, and of the displeasure of God against
it; which yet hinders not but that, at the same
time, he may have such an insight as faith gives
into his personal interest in a gospel acquittance.
A man, then, may have a deep sense of sin all his
days, walk under the sense of it continually, abhor
himself for his ingratitude, unbelief, and rebellion
against God, without any impeachment of his
assui^ance.

2. Deep sorrow for sin is consistent with assur-
ance of forgiveness ; yea, it is a great means of

2k 2

390 SELF-ABIIOllRENCE FOR SIN,

preservation of it. Godly sorrow, moiirnicig
humiliation, contriteness of spirit, are no less
gospel graces, and fruits of the Holy Ghost, than
faith itself; and so are consistent with the highest
flourishings of faith whatever. It is the work of
Heaven itself, and not of the assurance of it, to
wipe all tears from our eyes. Yea, these graces
have the most eminent promises annexed to
them, as Isa. Ivii. 15. Ixvi. 2. with blessedness
Itself, Matt. V. 4. yea, they are themselves the
matter of many gracious gospel promises, Zech.
xii. 10. so that they are assuredly consistent with
any other grace or privilege that we may be made
partakers of, or which are promised to us. Some
finding the weight and burden of their sins, and be-
ing called to mourning and humiliation on that ac-
count, are so taken up with it, as to lose the sense
of forgiveness, which, rightly improved, would
promote their sorrow, as their sorrow seems di-
rectly to sweeten their sense of forgiveness. Sor-
row, absolutely exclusive of the faith of forgiveness,
is legal, and tendeth to death ; assurance, abso-
lutely exclusive of godly sorrow, is presumption,
and not a persuasion from Him that calleth us.
But gospel sorrow and gospel assurance may well
dwell in the same breast at the same time. In-
deed, as in worldly joys there is a secret wound ;
so, in all godly sorrow and mourning, considered
in itself, there is a secret joy and refreshment;
hence it doth not wither and dry up, but rather
enlarge, open, and sweeten the heart. I am
persuaded, that generally they mourn most
who have most assurance. And all true gos-
pel mourners will be found to have the root
of assurance so grafted in them, that in its

IN BELIEVERS. 391

proper season (a time of trouble) it will midoubt-
edly flourish.

3. A deep sense of the indwelling power of sin,
is consistent with gospel assurance. Sense of in-
dwelling sin will cause manifold perplexities in the
soul. Trouble, disquietments, sorrow, and anguish
of heart, expressing themselves in sighs, mourn-
ing, groaning for deliverance, always attend it.
To what purpose do you speak to a soul, highlj
sensible of the restless power of indwelling sin,
concerning assurance? Alas, saith he, I am ready
to perish every moment, my lusts are strong,
active, restless, yea outrageous; they give me no
rest, no liberty, and but little success do I obtain.
Assurance is for conquerors, for them that live at
rest and peace. I lie grovelling on the ground all
my days, and must needs be uncertain what will
be the issue. But when such an one hath done all
he can, he will not be able to make more woful
complaints of this matter than Paul hath done be-
fore him, Rom. vii. and yet he closes the discourse
of it with as high an expression of assurance as
any person need seek after, ver. 25, and chap,
viii. 1. It is not assurance, but enjoyment, that
excludes this sense and trouble. But if men will
think they can have no assurance, because they
have that without which it is impossible they
should have any, it is hard to give them relief. A
little cruse of salt of the gospel cast into the bitter
waters, will make them sweet and wholesome.
Sense of the guilt of sin may consist with faith of
its pardon, and forgiveness in the blood of Christ.
Godly sorrow may dwell in the same heart, at the
same time, with joy in the Holy Ghost; and
groaning after deliverance from the power of sin,

392 SELF -ABHORRENCE FOR SIN,

with a gracious persuasion that sin shall not
" have dominion over us, because we are net under
the law, but grace."

4. Doubtings, fears, temptations, if not ordi-
narily prevailing, are consistent with gospel assur-
ance. Though the devil's power be limited in
reference to the saints, yet his hands are not tied;
though he cannot prevail against them, yet he can
assault them: and although there be not an evil
heart of unbelief in believers, vet there will still
be unbelief in their hearts. Such an evidence,
conviction, and persuasion of acceptance with
God, as are exclusive of all contrary reasonings,
that suffer the soul to hear nothing of objections,
that free and quiet it from all assaults, are neither
mentioned in the scripture, nor consistent with
that state wherein we walk before God; nor pos-
sible, on the account of Satan's will and ability to
tempt, or of our own remaining unbelief. Assur-
ance encourages us in our combat, it delivers us not
from it. We may have j)eace with God, when we
have none from the assaults of Satan.

Now, unless a man do duly consider the tenor
of the covenant wherein we walk with God, and
the nature of that gospel -obedience which he
requires at our hands, with the state and con-
dition which is our lot and portion whilst we
live in this world, the daily sense of these things,
V, ith the troLible that must be undergone on their
account, may keep him in the dark unto himself,
and hinder him from that establishment in
believing which otherwise he might attain unto.
Oil this a(M;onnt, some as holy persons as any in
tliis world, being wholly taken up with the con-
sideration of these home-bred perplexities, and not

IN BELIEVERS. 393

clearly acquainted with the way and tenor of
assuring their souls before Go^, according to the
rule of the covenant of grace, have passed away
their days in a bondage-frame of spirit, and
unacquaintance with that strong consolution which
God is abundantly willing that all the heirs of pro-
mise should receive.

Secondly, Evangelical assurance is not a thing
that consists in any point, and so incapable of
variation. It may be higher or lower, greater or
less, obscure, or attended with more evidence.
It is not quite lost, when it is not quite at its
highest. God sometimes marvellously raises the
souls of his saints with some close and near
approaches unto them ; gives them a sense of his
eternal love, a taste of the embraces of his Son,
and the inhabitation of the Spirit, without the
least intervening disturbance ; then this is their
assurance. But this life is not a season to be
always taking wages in ; our work is not yet
done, we are not always to abide in this mount ;
/e must down again into the battle, fight again,
cry again, complain again. Shall the soul be
thought now to have lost its assurance ? Not
at all ; it had before assurance with joy, triumph,
and exultation ; it hath it now, or may have,
with wrestling, cries, tears, and supplications :
and a man's assurance may be as good, as true,
when he lies on the earth with a sense of sin, as
when he is carried up to the third heaven with a
sense of love, and foretaste of glory. In brief,
this assurance of salvation is such a gracious
evangelical persuasion of acceptance with God in
Christ, and of an interest in the promises of
Weservation unto the end, wrought in believers

394 SELF-ABIIOIlllEXCE FOR SIN,

by the Holy Ghost, in and through the exercise
of faith, as, for the most part, prodiiceth these
effects following-.

1 . It gives delight in obedience, and draws out
love in the duties that w^e perform unto God.
So much assurance of a comfortable issue of their
obedience, of a blessed end of their labours and
duties, of their purifying their hearts, and press-
ing after universal renovation of mind and life,
as may make them cheerful in them, as may give
love and delight in the pursuit of what they are
engaged in, is needful for the saints, and they do
not often go without it ; and where this is, there
is gospel assurance. To run as men uncertain,
to fight as those that beat the air, to travel as
not any way persuaded of a comfortable enter-
tainment at the journey's end, is a state and con-
dition that God doth not frequently leave his
people unto. And when he doth, it is a season
wherein he receives A^ery little of glory from them,
and they very little increase of grace in them-
selves.

Many things, as hath been shewed, do inter-
pose, many doubts arise, and entangling per-
])lexities; but still there is a comfortable persua-
sion kept alive, that there is a rest provided,
which makes them willing unto, and clieerful in,
their most difficult duties. This prevaileth in
them, that their labour in the Lord, their watch-
ings, praying, suffering, alms, mortification,
fighting against temptation, crucifying the flesh
with the lusts thereof, shall not be in vain. This
gives them such a delight in their most difficult
duties, as men have in a hard journey towards a
desirable home, or a place of rest.

IN BELIEVERS. 395

2. It casts out fear, tormenting fear, such as
fills the soul with perplexing uncertainties, hard
thoughts of God, and dreadful apprehensions of
v.rath to come. There are three things spoken
concerning that fear, which is inconsistent with the
assurance of forgiveness: 1. With respect unto
its principle, it is from a spirit of bondage :
" We have not received the spirit of bondage
again to fear," Rom. viii. 15. it is not such a fear
as makes an occasional incursion upon the mind
or soul, such as is excited and occasioned by
incidental darkness and temptation, such as the
best, and persons of the highest assurance, are
liable and obnoxious unto ; but it is such as hath
a complete abiding principle in the soul, even a
spirit of bondage, a prevailing frame constantly
inclining it to fear, or dreadful apprehensions of
God and its own condition. 2. That it tends to
bondage, it brings the soul into bondage, Heb.
ii. 14, 15. He died to deliver them, wlio, by
fear of death, were in bondage all their days.
Fear of death as penal, as it lies in the curse,
v.hich is that fear that proceeds from a spirit of
bondage, brings the persons in whom it is into
bondage ; that is, it adds weariness, trouble, and
anxiety of mind, unto fear, and puts them upon
all ways and means imaginable, unduly and
disorderly, to seek for a remedy or relief. 3. It
hath torment; "fear hath torment," 1 John iv. 18.
It gives no rest, no quietness unto the mind.
Now, this is so cast out by gospel assurance of
forgiveness, that though it may assault the soul,
it shall not possess it; though it make incursions
upon it, it shall not dwell, abide, and prevail
in it.

3!)6 SELF-ABHORRENCE FOR SIN.

3. It gives the soul a hope and expectation of
the glory that shall be revealed, and secretly stirs
it up and enlivens it unto a support in sufferings,
trials, and temptations. This is the hope which
makes not ashamed, Rom. v. 5. and that be-
cause it will never expose the soul to disappoint-
ment. Wherever there is the root of assurance,
there will be this fruit of hope. The propei
object of it is things absent, invisible, eternal ;
the promised reward, in all the notions, respects,
and concerns of it. This hope it goes out unto,
in distresses, temptations, failings, and under a
sense of the guilt and power of sin. Hence
arises a spring of secret relief in the soul, some-
thing that calms the heart, and quiets the spirit,
in the midst of many a storm. Now, as wherever
assurance is, there will be this hope ; so wherever
this secret relieving hope is, it grows on no other
root, but a living persuasion of a personal interest
in the things hoped for.

4. As it will do many other things ; so, that I
may give one comprehensive instance, it will
carry them out, in whom it is, to die for Christ.
Death unto men who saw not one step beyond it,
was esteemed of all things most terrible. The
way and means of its approach add unto its
terror ; but this is nothing, in comparison to
what it is to those who look through it as a
passage into ensuing eternity. For a man, then,
to choose death rather than life, in the most
terrible manner of its approach, expecting an
eternity to ensue, it argues a comfortable per-
suasion of a good state and condition after death.
Now, I am persuaded that there are hundreds,
who, upon gospel saving accounts, would embrace

PATIENT WAITING. 397

a stake for the testimony of Jesus, who yet
know not at all that they have the assurance we
speak of, and yet nothing else would enable them
thereunto. But these things being besides the
main of my intent, I shall pursue them no
further ; only the rule is of use. Let the soul be
sure to be well acquainted with the nature of that
which it seeks after, and confesses a sense of the
want of.

Rule III. — Continuance in waiting necessary
to peace and consolation.

Whatever your conditions be, and your appre-
hension of it, yet continue waiting for a better
issue, and give not over through weariness or im-
patience. This rule contains the sum of the great
example given us in this psalm. Forgiveness in
God being discovered, though no sense of a par-
ticular interest therein is yet obtained ; that which
the soul next applies itself to, is diligent, careful,
constant, persevering waiting ; which is variously
expressed in the 5th and 6th verses. The Holy
Ghost tells us, that '' light is sown for the right-
eous, and gladness for the upright in heart," Psa.
xcvii, 1 1 . Light and gladness are the things now
inquired after. Deliverance from darkness, mis-
ajjprehensions of God, hard and misgiving thoughts
of his own condition, is that which a soul in its
depths reaches towards. Now, saith the Holy
Ghost, these things are sown for the righteous.
Doth the husbandman, after he casts his seed into
the earth, immediately think the next day, the
next week, that it will be harvest? Doth he
think to reap so soon as he hath sown ? Or doth
he immediately say, I have laboured in vain, here

2 L

398 PATIENT WAITING.

is no return, I will pull up the hedge of this field,
and lay it waste; or, I see a little grass in the
blade, but no corn, I will give it to the beasts to
devour it? No, his God, as the prophet speaks,
instructs him to discretion, and teaches him,
namely, what he must do, and how he must look
for things in their season : and shall not we be
instructed by him? " Behold, the husbandman,"
saith James, '* waiteth for the precious fruit of the
earth, and hath long patience for it, until he re-
ceive the early and the latter rain," James v. 7. And
is light sown for them that are in darkness, and
shall they stifle the seed under the clods, or spoil
the tender blade that is springing up, or refuse to
wait for the watering and dews of the Spirit, that
may bring it forth to perfection ? Waiting is the
only way to establishment and assurance ; we can-
not speed by our haste; yea, nothing puts the
end so far away, as making too much haste and
speed in our journey. The ground hereof is, that
a sense of a special interest in forgiveness and ac-
ceptance is given unto the soul by a mere act of
sovereignty. It is not, it will not be obtained by
or upon any rational conclusions or deductions that
we can make ; all that we can do, is but to apply
ourselves to the removal of hindrances. For the
peace and rest sought for, come from mere prero-
gative : " When he giveth quietness, who can
make trouble ? and when he hideth his face, who
can behold him?" Job xxxiv. 29. Now, what is
the way to receive that which comes from mere
sovereignty and prerogative? Doth not the na-
ture of the thing require humble waiting? If,
then, either impatience cast the soul into froward-
ness, or weariness make it slothful, which arc the

PATIENT WAITING. 399

two ways whereby waiting is ruined, let not such
an one expect any comfortable issue of his contend-
ing for deliverance out of his depths ; and let not
any think to make out their difficulties any other
way : their own reasonings will not bring them to
any establishing conclusions ; for they may lay
down propositions, and have no considerable ob-
jections to lie against either of them, and yet be
far enough from that sweet consolation, joy, and
assurance, which is the product of the conclusion,
when God is not pleased to give it in ; yea, a man
may sometimes gather up consolation to himself
upon such terms, but it will not abide : so did
David, Psa. xxx. 6, 7 He argues thus with him-
self: ** He whose mountain is made strong, to
whom God is a defence, he shall never be moved,
nor be shaken ; but I am thus settled of God,
therefore I shall not be moved :" and therein he
rejoiceth. It is an expression of exultation that
he useth ; but what is the issue of it ? In the
midst of these pleasing thoughts of his, God hides
his face, and he is troubled ; he cannot any longer
draw out the sweetness of the conclusion men-
tioned. It was in him before from the shining
of God's countenance, and not from any arguings
of his own.

No disappointment, then, no tediousness or
weariness, should make the soul leave off waiting
on God, if it intend to attain consolation and estab-
lishment. So dealeth the church, " This I recall
to my mind, therefore have I hope," Lam. iii. 21.
What is it that she calls to mind? This, *' that it is
of the Lord's mercy that we are not consumed,
because his compassions fail not," ver. 22. I will
yet hope, I will yet continue in my expectation,

A{)0 SEAKCII OUT SIN.

upon account of never-failing compassion, of
endless mercies in him, whatever my present con-
dition l>e. And thence she makes a blessed con-
clusion, " It is good that a man should both hope,
and quietly wait for the salvation of the Lord,"
ver. 26. And this is our third rule. It is good to
hope and wait, whatever our present oondition be,
and not to give over, if we would not be sure to
fail ; whereunto I speak no more, because the close
of this psalm insists v\;holly on this duty, which
must be further spoken to.

Rule IV. — Remove the hindrarices of believuig
by a searching out of si/i. Rules and directions
for that duty.

Seeing, in the course of our believing and obe-
dience, that which is chiefly incumbent on us, for
our coming up to establishment and consolation,
is spiritual diligence in the removal of the hin-
drances thereof. Let the soul that would attain
thereunto, make thorough work in the search of
sin, even to the sins of youth, that all scores on
that account may clearly be wi])cd out. If there
be much rubbish left in the foundation of the
building, no wonder if it always shake and totter.
Men's leaving any sin unsearched to the bottom,
will poison all their consolation, David knew
this, when, in dealing with God in his distresses,
he prays that he would not remember the sins and
transgressions of his youth. Psalm xxv. 7. Youtli
js oftentimes a time of great vanity and unmind-
fulness of God ; many stains and spots are therein
usually brought upon the consciences of men :
* Childhood and youth arc vanity," Eccl. xi. K>.
Not because they soon pass away, but because

SEARCH OUT SIN. 401

they are usually spent in vanity : so the following
advice, to remember God in those days, doth ma-
nifest, chap. xii. 1. The way of many is to wear
such things out of mind, and not to walk in a sense
of their folly and madness, never to make a
thorough work with God about them. I speak ot
the saints themselves; for with others that live
under the means of grace, whom Gk)d intends any
way to make useful and industrious in their gene-
ration, this is the usual course : by convictions,
restraining grace, afflictions, love of employment,
and repute, God gives them another heart than
they had for a season ; another heart, but not a
new heart. Hence another course of life, another
profession, other actions, than formerly, do flow :
with this change they do content themselves ; they
look on what is past perhaps with delight, or as
things fit enough for those days, but not for those
they have attained to. Here they rest, and there-
fore never come to rest.

But I speak of the saints themselves, who make
not such thorough, full, close work in this kind,
as they ought. An after-reckoning may come in
on this hand to their own disturbance, and an un-
conquerable hindrance of their peace and settle-
ment be brought in, on this account. So was it
with Job, chap. xiii. 26. *' He makes me to possess
the iniquities of my youth." God filled his heart,
his thoughts, his mind, with these sins ; made them
abide with him, so that he possessed them ; they
were always present with him ; he made the sins
of his youth the sufferings of his age. And it is a
sad thing, as one speaks, when young sins and old
bones meet together ; as Zophar, " His bonei
are full of the sin of his youth," Job xx, 11
2 l2

402 SEARCH OUT SIN.

The joyous frame of some men's youth makes way
for sad work in their age. Take heed, young
ones, you are doing that which will abide with you
to age, if not to eternity. This possession of the
sins of youth, Job calls the writing of bitter things
against him ; as indeed it is impossible but that
sin should be bitter one time or other. God calls
it a " root that beareth gall and wormwood,"
Deut. xxix. 18. "A root of bitterness, springing
up unto defilement," Heb. xii. 15. This, then, is
to be searched out to the bottom. Israel will not
have success nor peace whilst there is an Achan
in the camp ; neither success in temptation, nor
consolation in believing, is to be expected whilst
any Achan, any sin unreckoned for, lies in the con-
science. Now, for them who would seriously ac-
complish a diligent search in this matter, which is
of such importance to them, let them take these
two directions.

First. Let them go over the consideration of
those sins, and others of the like nature, which may
be reduced to the same general heads with them
which we laid down before, as the sins which
generally cast men into depths and entanglements.
And if ihey find they have contracted the guilt of
any of them, let them not think it strange that
they are yet bewildered in their condition, and do
come short of a refreshing sense of peace with
God, or an interest in forgiveness ; rather let them
admire the riches of patience, grace, and forbear-
ance, that they are not cast utterly out of all
hopes of a recovery. This will speed an end to
their tro\iblc, according to the direction given.

Second. Let them cast the course of their times
imder such heads and seasons as may i;ive them

SEARCH OUT SiN. 403

tlie more clear and distinct view and apprehension
ot* the passages in them, between God and their
souls, which may have been provoking to
him. As,

1. For the state of their inward man, let them
consider,

(1.) The unregenerate part of their lives, that
which was confessedly so, before they had any
leal work of God upon their hearts, and therein
inquire after two things : 1. If there were then
any great and signal eruptions of sins against
God ; for of such God requires that a deep sense
be kept on our souls all our days. How often do
we find Paul calling over the sins of his life and
ways, before his conversion ! •' I was," saith he,
" injurious, and a blasphemer." Such reflections
ought persons to have, on any great provoking
occasions of sin, that may keep them humble, and
necessitate them constantly to look for a fresh
sense of pardon, through the blood of Christ. If
such sins lie neglected, and not considered accord-
ing to their importance, they will weaken the soul
in its comfort, whilst it lives in this world. 2. If
there were any signal intimations made of the
good-will and love of God to the soul, while it
broke off from the thorough power of its corrup-
tion and temptation, they require a due humbling
consideration all our days. But this hath been
before spoken to.

(2.) ]n that part of our lives, which, upon the
call of God, we have given up to him. There are
two sorts of sins that do effectually impeach our
future peace and comfort, which ought therefore
to be frequently reviewed, and issued in the blood
of Christ. 1 . Such as, by reason of any aggra^

404 UNBELIEF AND JEALOUSY

vating circumstances, have been accompanied with
some especial unkindness towards God. Such
are sins after warnings, communications of a sense
of love, after particular engagements against
them, relapses, omissions of great opportunities
and advantages for the furtherance of the glory
of God in the world. These kinds of sins have
much unkindness attending them, and will be
searched out, if we cover them. 2. Sins attended
with scandal towards fewer, or more, or any one
single person who is or may be concerned in us.
The aggravations of these kinds of sins are com-
monly known.

2. The various outward states and conditions
which we have passed through, as of prosperity
and affliction, should, in like manner, fall under
this search and consideration. It is but seldom
that we fill up our duty, or answer the mind of
God in any dispensation of providence ; and if
our neglect herein be not managed aright, they
will undoubtedly hinder and interrupt our
peace.

Rule V. — Distinctioji heticeen Uyihelief and
Jealousy.

Learn to distinguish between unbelief and jea-
lousy. There is a twofold unbelief. 1. That
which is universal and privative, such as is in all
unregenerate persons ; they have no faith at all :
that is, they are dead men, and have no princi-
ples of spiritual life. This I speak not of; it is
easily distinguished from any grace, being the
utter enemy and privation, as it were, of them all.
2. There is an unbelief, partial and negative, con-
sisting in a staggering at, or questioning of the

DISTINGUISHED. 40.)

promises. This is displeasing to God, a sin
which is attended with unknown aggravations,
though men usually indulge it in themselves It
is well expressed, Psalm Ixxvni. 19, 20. Uod
had promised his presence to the people m
the wilderness, to feed, sustain, and preserve
them. How did they entertain these promises
of God? - Can he,"" say they, "give bread?
Can he give flesh unto his people? What
great sin, crime, or offence, is in this inquiry .
Why, ver. 19. this is called speakmg against God :
<' They spake against God ; they said, Can he
furnish a table in the wilderness?" Unbehet, in
questioning of the promises, is a speaking against
God, a limiting of the Holy One of Israe., as it
is called, ver. 41. an assigning bounds to his
goodness, power, kindness, and grace, according
to what we find in ourselves ; which he abhors.
By this unbelief, we make God like ourselves ;
that is, our limiting of him, expecting no more
from him than either we can do, or see how it
may be done. This, you will say, was a great
sin in the Israelites, because they had no reason
to doubt or question the promises of God. it is
well we think so now : but when they were so
many thousand families, that had not one bit ot
bread nor drop of water beforehand, for them-
selves and their little ones, there is no doubt but
they thought themselves to have as good reason
to question the promises, as any of you can think
that you have. We are ready to suppose, that
we have all the reasons in the world ; every one
supposes, he hath those that are more cogent
than any other hath, to question the promises oi
.vrace, pardon, and forgiveness : and therefore the

406 UNBELIEF AND JEALOUSY

questioning of them is not their sin, but their
duty. But pretend what we will, this is speaking
against God, hmiting of him, and that which is
our keeping off from stedfastness and comfort.

But now there may be a jealousy in a gracious
heart concerning the love of Christ, which is ac-
ceptable to him, at least which he is tender to-
wards, that may be mistaken for this questioning
of the promises by unbelief, and so help to keep
the soul in darkness and disconsolation ; this the
spouse expresseth in herself, Cant. viii. 6. " Love
is strong as death, jealousy is cruel as the grave,
the coals thereof are coals of fire, which hath a
most vehement flame." Love is the foundation,
the root ; but yet it bears that fruit which is bit-
ter, although it be wholesome; that which tills
the soul with great perplexities, and makes it cry
out for a nearer and more secure admission into
the presence of Christ : " Set me," saith the
spouse, " as a seal upon thy heart, as a seal upon
thine arm, for jealousy is cruel as the grave." I
cannot bear this distance from thee, these fears
of my being disregarded by thee : " Set me as a
seal on thy heart."

Now, this spiritual jealousy is the solicitous-
ness of the mind of a believer, who hath a sin-
cere love for Christ, about the heart, affection,
and good will of Christ towards it, arising from a
consciousness of its own unworthiness to be be-
loved by him, or accepted with him'. All cause-
less jealousy arises from a secret sense and con-
viction of unworthiness in the person in whom it
is, and a high esteem of him that is the object of
it ; or concerning whose love and affection any
one is jealous. So it is with this spiritual

DISTINGUISHED. 407

jealousy ; the root of it is love, sincere love, that
cannot be quenched by waters, nor drowned by
floods, ver. 7. which nothing can utterly prevail
against, or overcome. This gives the soul high
thoughts of the glorious excellences of Christ,
fills it with admiration of him ; these are mixed
with a due sense of its own baseness, vileness, and
unworthiness to be owned by him, or accepted
with him. Now, if these thoughts, on the one
hand, and on the other, be not directed, guided,
and managed aright by faith, which alone can
shew the soul how the glory of Christ consists
principally in this, that he, being so excellent and
glorious, is pleased to love us with love inex-
pressible, who are vile and sinful ; questionings
about the love of Christ, and those attended with
much anxiety and trouble of mind, will arise.
Now, this frame may sometimes be taken for
questioning of the promises of God, and that to
be a defect in faith, which is an excess of love :
or, at most, such an irregular acting of it, as the
Lord Christ will be very tender towards, and
which is consistent with peace, and a due sense
of the forgiveness of sins. Mistake not, then,
these, one for another, lest much causeless un-
quietness ensue in the judgment which you are
to make of yourselves.

But you will say. How shall we distinguish
between these two, so as not causelessly to be dis-
quieted and perplexed ? I answer briefly,

1. Unbelief, working in and by the question-
ing of the promises of God, is a weakening, dis-
heartening, dispiriting thing. It takes ofl" the edge
of the soul from spiritual duties, and weakens it
both as to delight and strength. The more any

408 UNBELILF AND JEALOUSY

one questions the promises of God, the less hfe,
power, joy, and dehght in obedience he hath.
For faith is the spring and root of all other
graces ; and, according as that thriveth or goeth
backwards, so do they all. Men think some-
times, that their imcertainty of the love of God,
and of acceptance with him by the forgiveness of
sin, doth put them upon the performance of many
duties, and they can have no rest or peace in the
omission of them. It may be it is so ; yea, this
is the state and condition with many. But what
are these duties ? and how are they performed i
and what is their acceptance with God ? The
duties themselves are legal ; which denomination
arises not from the nature, substance, or mutter of
them, for they may be the same that are requir-
ed and enjoined in the gospel, but from the prin-
ciple from whence they proceed, and the end to
which they are used. Now these in this case
are both legal ; their principle is legal fear, and
their end is legal righteousness ; the whole attend-
ance unto them, a seeking of righteousness as it
were by the works of the law ? and how are they
performed ? Plainly with a bondage frame of
spirit ; without love, joy, liberty, or delight ; to
quiet conscience, to pacify God, are the things in
them aimed at ; all in opposition to the blood
and righteousness of Christ. And are they ac-
cepted with God ? Let them be multiplied ever
so much, he every where testitielh that they are
abhorred by him. This, then, unbelief mixed
with convictions will do. It is the proper way of
venting and exercising itself, where the soul is
brought under the power of conviction. But as
to gospel obedience in all the duties of it, to be

DISTINGUISHED. 409

communion with God by Christ, and delight in
him, all questioning of the promises vveakens and
discourages the soul, and makes them all weari-
some and burdensome unto it.

But the jealousy that is exercised about the
person and love of Christ unto the soul, is quite
of another nature, and produces other effects. It
cheers, enlivens, and enlarges the soul; stirs up to
activity, earnestness, and industry, in its inquiries
and desires after Christ. '' Jealousy," saith the
spouse, *' is cruel as the grave ;" therefore " set
me as a seal upon thy heart, as a seal upon thy
arrri." It makes the soul restlessly pant after
nearer, more sensible, and more assured commu-
nion w^ith Christ ; it stirs up vigorous and active
spirits hi all duties. Every doubt and fear that it
generates within, concerning the love of Christ,
stirs up the soul to more earnestness after him,
delight in him, and sedulous watching against
every thing that may keep it at a distance from
him, or occasion him to hide, withdraw, or absent
himself from it.

2. Unbelief, that works by questioning of the
pron'iises, is universally selfish ; it begins and ends
in self. Self-love, in desires after freedom from
guilt, danger, and punishment, are the life and
sold of it. May this end be attained, it hath no
delight in God ; nor doth it care what way it be
attained, so it may be attained. May such per-
sons have persuasions that they shall be freed
from death and hell — be it by the works of the
law, or by the observance of any inventions of
their own — they are not solicitous whether or not
any glory arises unto God from his grace and
faithfulness.

2 M

410 FAITH AND SPIRITUAL SENSE

The jealousy we speak of hath the person of
Christ, and his excellency, for its constant object.
These it fills the mind with, in many and various
thoughts, still representing him more and more
amiable, and more desirable unto the soul. So
doth the spouse, upon the like occasion, as you
may see at large, Cant. v. 9 — 16. Being at some
loss for his presence, for he had withdrawn him-
self, not finding her wonted communion and inter-
course with him ; fearing, that, upon her provoca-
tion, she might forfeit her interest in his love, she
falls upon the consideration of all his excellences,
and thereby the more inflames herself unto desires
after his company and enjoyment. And these
divers things may be thus distinguished and dis-
cerned.

Rule VI. — Distinction between faith and spiri-
tual sense.

Learn to distinguish between faith and spiritual
sense. This rule the apostle gives us, " We walk
by faith, and not by sight," 2 Cor. v. 7. It is the
sight of glory that is especially here intended.
But faith and sense, in any kind, are clearly dis-
tinguished : that may be *' believed," which is not
" felt ;" yea, it is the will and command of God,
that faith should stand and do its work, where all
sense fails, Isa. 1. 10. And it is with spiritual
sense in this matter, as it is with natural. Thomas
would not believe, unless he saw the object of his
faith with his eyes, or felt it with his hand ; but,
saith our Saviour, " Blessed are they who believe,
and have not seen;'* who believe upon the testi-
mony of God, without the help of their own sense
or reason. And if we will believe n) more of God,

DISTINGUISHED. 411

of his love and grace, of our acceptance with him,
than we have a spiritual affecting sense of, we
shall be many times at a loss. Sensible impres-
sions from God's love, are great springs of joy ;
but they are not absolutely necessary unto peace,
nor unto an evidence that we do believe.

We will deal thus with the vilest person living ;
we will believe him whilst we have the certainty of
our sense to secure us. And if we deal so with
God, what is there in our so doing praiseworthy ?
The prophet tells us what it is to believe in respect
of providence, Hab. iii. 17. When there is nothing
left outward and visible to support us, then to rest
quietly on God, that is to believe. So Psalm Ixxiii.
26. And the apostle, in the example of Abraham,
shews us what it is to believe with respect to a
special promise : " Against hope, he believed in
hope," Rom. iv. 18. When he saw not any outward
ordinary means for the accomplishment of the pro-
mise, when innumerable objections arose against
any such hope as might have respect unto such
means, yet he, resolved all his thoughts into the
faithfulness of God in the promise, and therein
raised a new hope in its accomplishment ; so in
hope believing against hope.

To clear this matter, you must observe what I
intend by this spiritual sense, which you must
learn to distinguish faith from ; and to know, that
true faith, interesting the soul in forgiveness, may
be without it, that so you may not conclude there
is a real want of pardon, from the want of the re-
freshing senge of it.

Grace in general may be referred to under two
heads: 1. Our acceptation with God through
Christ ; the same upon the matter with the

412 FAITH AND SPIRITUAL SENSE

forgiveness of sin that we are treating of; and, 2.
Grace of sanctification from God in Christ. Of
each of these there is a spiritual sense or expe-
rience to be obtained ; in both distinguished from
faith that gives us a real interest in forgiveness.

Of the first, or the spiritual sense that we have
of acceptance with God, there are sundry parts or
degrees : as, 1. Hereunto belongs peace with God,
'* Being justified by faith, we have peace with
God," Rom. V. 1. This peace is the rest and com-
posure of the soul emerging out of troubles, on
account of the reconciliation and friendship made
for it by the blood of Christ; and it hath, as all
peace hath, two parts: 1. A freedom from war,
trouble, and distress ; and, 2. Rest, satisfaction,
and contentment, in the condition attained. And
this, at least the second part of it, belongs to
the spiritual sense that we inquire after. Again,
there is in it joy in the Holy Ghost, called '' joy
unspeakable, and full of glory," 1 Pet. i. 8. as also
" glorying in the Lord," upon the account of his
grace, Isa. xlv. 25. with many the like cftects,
proceeding from a shedding abroad of the love of
God in our hearts, Rom. v. 5.

Yea, you say these are the things you aim at ;
these are the things you would attain, and be
filled with. It is this peace, this joy, this glorying
in the Ixyvd, that you would always be in the pos-
session of. I say, you do well to desire them, to
seek and labour after them ; they are purchased by
Christ for believers : but you will do well to con-
sider under what notion you do desire them. If
you look on these things as belonging to the
essence of faith, without which you can have no
real interest in forgiveness, or acceptance with

DISTINGUISHED. 413

God, you greatly deceive your own souls, and
put yourselves out of the way of obtaining them.
'J'hese things are not believing, nor adequate effects
of it, so as immediately to be produced wherever
faith is ; but they are such consequences of it, as
may, or may not, ensue upon it, according to the
will of God. Faith is a seed that contains them
virtually ; and out of which they may be, in due time,
educed by the working of the word and Spirit.
And the way for any soul to be made partaker
of them, is to wait on the sovereignty of God's
grace, who createth peace in the exercise of faitl)
upon the promises. He, then, that would place
believing in these things, and will not be persuaded
that he doth believe, until he is possessed of
them, doth both lose the benefit, advantage, and
comfort of what he hath ; and, neglecting the due
acting of faith, puts himself out of the way of
attaining what he aimeth at.

These things, therefore, are not needful to give
you a real saving interest in forgiveness, as it is
tendered in the promise of the gospel by the blood
of Christ. And, it may be, it is not the will of
God that ever you should be entrusted with them.
It may be, it would not be for your good and
advantage so to be. Some servants, that are
unthrifty, must have their wages kept for them to
the year's end, or it will do them no good. It may
be, some would be such spendthrifts of satisfying
peace and joy, and be so diverted by them from
attending to some necessary duties, as of humilia-
tion, mortification, and self-abasement, without
which their souls cannot live, that it would not be
much to their advantage to be intrusted with
them. It is from the same care and love that
2 M 2

414 FAITH AND iiPlUlTUAL SENSE

peace and joy are detained from some believers,
and granted to others.

You are, therefore, to receive forgiveness by a
pure act of believing, in the way and manner be-
fore at large described : and do not think that it
is not in you, unless you have constantly a spu'i-
tual sense of it in your hearts. See, in the mean
time, that your faith bringeth forth obedience,
and God, in due time, will cause it to bring forth
peace.

The like may be said concerning the other liead
of grace, though it be not so direct to our purpose,
yet tending also to the relief of the soul in its
depths. This is the grace that we have from God
in Christ for our sanctitication. When the soul
cannot find this in itself, when it hath not a
spiritual sense and experience of its inbelng and
power, when it cannot evidently distinguish it from
that which is not right or genuine, it is filled with
fears and perplexities, and thinks it is yet in its
sin. He is so indeed who hath no grace in him ;
but not he always who can find none in him :
but these are different things. A man may have
grace, and yet not have it at some times much
acting; he may have grace for life, when he hath
it not for fruitfulness and comfort, though it be
his duty so to have it, Rev. iii. 2. 2 Tim. i. 6.
And a man may have grace acting in him, and
yet not know, not be sensible, that he hath acting
grace. We see persons frequently under great
temptations, of apprehension that they have no
grace at all, and yet, at the same time, to the
clearest conviction of all who are able to discern
spiritual things, sweetly and genuinely to act
faith, love, submission to God, and that in a high

FOUNDATION AND BL'ILDING. 415

and eminent manner, Psalm Ixxxviii. Hemau
complains, that he was free among the dead, a
man of no strength, ver. 4, 5. as one who had no
spiritual life, no grace. This afflicted his mind,
and almost distracted him, ver. 15. and yet there
can be no greater expressions of faith and love to
God, than are mixed with his complaints.

These things, I say then, are not to be judged
of by spiritual sense ; but we are to live by faith
about them. And no soul ought to conclude, that
because it hath not the one, it hath not the other;
that because it hath not joy and peace, it hath no
interest in pardon and forgiveness.

Rule VII. — Mix not foundation and buildiufj
work together.

Mix not too much foundation and building
work together. Our foundation in dealing with
God, is Christ alone, mere grace and pardon
in him.

Our building is in and by holiness and obe-
dience, as the fruits of that faith by which we have
received the atonement. And great mistakes there
are in this matter, which bring great entanglements
on the souls of men. Some are all their days
laying the foundation, and are never able to build
upon it to any comfort to themselves, or useful-
ness to others ; and the reason is, because they
will be mixing with the foundation, stones that are
fit only for the following building. They will be
bringing their obedience, duties, mortification of
sin, and the like, to the foundation. These are
precious stones to build with, but unmeet to be
first laid, to bear upon them the whole weight of
the building. The foundation is to be laid, as was

416 DISTINCTION BETWEC.'^

said, in mere grace, mercy, pardon in the blood cf
Christ. This the soul is to accept of, and to rest
in merely as it is grace, without the consideration
of any thing in itself, but that it is sinful and
obnoxious to ruin. This it finds a difficulty in,
and would gladly have something of its own to
mix with it. It cannot tell how to fix these found-
ation stones, without some cement of its own
endeavours and duties ; and because these will not
mix, they spend a fruitless labour about it all their
days. But if the foundation be of greice, it is not
at all of works ; for otherwise grace is no more
grace. If any thing of our own be mixed with
grace in this matter, it utterly destroys the nature
of grace ; which, if it be not alone, it is not at all.
But doth not this tend to licentiousness ? doth not
this render obedience, holiness, duties, mortifica-
tion of sin, and good works, needless ? God for-
bid ; yea, this is the only way to order them aright
to the glory of God. Have we nothing to do but
to lay the foundation ? Yes, all our days we are
to build upon it, when it is surely and firmly laid :
and these are the ways and means of our edifica-
tion. This, then, is the soul to do who would
come to peace and settlement. Let it let go all
former endeavours, if it has been engaged to any
of that kind ; and let it alone receive, admit of,
and adhere to mere grace, mercy, and pardon,
with a full sense, that in itself it hath nothing
for which it should have an interest in them, but
that all is of mere grace, through Jesus Christ :
" Other foundation can no man lay." Depart not
hence until this work be well over. Cease not an
earnest endeavour with your own hearts, to ac-
quiesce in this righteousness of God, and to bring

FOUNDATION AND BUILDING. 417

your souls to a comfortable persuasion, that God,
for Christ's sake, hath freely forgiven you all your
siiis. Stir not hence until this be effected. If
-.you have been engaged in another way, that is, to
seek for an interest in the pardon of sin by some
endeavours of your own, it is not unlikely but that
you are filled with the fruit of your own doings ;
;hat is, that you go on with all kinds of uncertain-
ties, and without any kind of constant peace.
Return, then, again hither; bring this foundation
work to a blessed issue in the blood of Christ ; and
when that is done, up and be doing.

You know how fatal and ruinous it is for souls
to abuse the grace of God, and the apprehension
of the pardon of sins in the course of their obe-
<lience, to countenance themselves in sin, or the
negligence of any duty ; this is to turn the grace
of Cod into wantonness, as we have elsewhere at
large declared. And it is no less pernicious to
bring the duties of our obedience, any reserves for
them, any hopes about them, into the matter of
pardon and forgiveness, as we are to receive tlicm
from God. But these things, as they are distinct
in themselves, so they must be distinctly managed
in the soul ; and the confounding of them is that
which disturbs the peace, and weakens the obe-
dience, of many. In a confused manner they
labour to keep up a life of grace and duty, which
will be in their places conjoined, but not mixed or
compounded.

First, to take up mercy, pardon, and fovgive-
dess, absolutely on the account of Christ, and
THEN to yield all obedience in the strength of
Christ, and for the love of Christ, is the life of a
believer, Eph. ii. 8 — 10.

418 INUTILITY OF

Rule VIII. — Spend not time in heartless com'-
plaints, SfC.

Take heed of spending time in complaints, when
vigorous actings of grace are your duty. Fruitless
and heartless complaints, bemoanings of them-
selves and their condition, is the substance of the
profession that some make. If they can object
against themselves, and form complaints out of
their conditions, they suppose they have done their
duty. I have known some who have spent a good
part of their time in going up and down, from one
to another, with their objections and complaints.
These things are contrary to the life of faith. It
is good indeed, in our spiritual distresses, to apply
ourselves to those who are furnished with the
tongue of the learned, to know how to speak a
word in season to him that is weary. But for
persons to fill up their minds and imaginations
with their own objections and complaints, not
endeavouring to mix the words that are spoken
for their relief and direction with faith, but going
on still in their own way, this is of no use or ad-
vantage ; and yet some, I fear, may please them-
selves in such a course, as if it had somewhat of
eminence of religion in it.

Others, it may be, drive the same trade in their
thoughts, although they make not outwardly such
complaints. They are conversant, for the most
part, with heartless despondings ; and in some
they are multiplied by their natural constitutions
or distempers. Examples of this kind occur to us
every day. Now, what is the advantage of these
things ? What did Zion get when she cried,

HEARTLESS COMPLAINTS. 419

** Tlie Lord hath forsaken me, and my God halh
forgotten me?" or Jacob, when he said, " My
way is hid from the Lord, and my judgment is
passed over from my God?" Doubtless they did
but prejudice themselves. How doth David rouse
up himself, when he found his mind inclinable to
such a frame ! For having said, " Why dost thou
cast me off, O God ? why go I mourning because
of the oppression of mine enemy ?" he quickly
rebukes and recollects himself, saying, "■ Why
art thou cast down, O my soul, and why art
thou disquieted within me? hope in God," Psalm
xlii.9, 11.

We must say, then, to such heartless com-
plainers, as God did to Joshua, " Get you up, why
lie you thus upon your face?" Do you think to
mend your condition by wishing it better, or com-
plaining it is so bad ? Are your complaints of
want of an interest in forgiveness, a sanctified
means to obtain it ? Not at all. You will not
deal so with yourselves in things natural or civil.
In such things you will take an industrious course
for a remedy, or for relief. In things of the
smallest importance in this world, and to this
life, you will not content yourselves with wishing
and complaining, as though industry in the use
of natural means, for the attaining of natural ends,
were the ordinance of God, and diligence in the
use of spiritual means, for the obtaining of spiri-
tual ends, were not.

Do not consult your own hearts only. What
is it that the scripture calls for in your condition?
Is it not industry and activity of spirit ? And
what doth the nature of the thing require ? Dis-
tress that is yet hoped to be conquered, evidently

420 INUTILITY OF

calls for industry and diligence in the U3e of
means for deliverance. If you are past hope, it
avails not to complain ; if you are not, why do
you give up yourselves to despondencies ? Our
Saviour tells us, that " the kingdom of heaven
suffereth violence, and the violent take it by
force," Matt. xi. 12. It is not of the outward
violence of its enemies seeking to destroy it, that
our Saviour speaks, but of that spiritual fervency
and ardency of mind that is in those who intend
to be partakers of it. For biazetai, *' is taken
by force," is no more but evangciizeiai, " is
preached," Luke xvi. 16. *' Tlie kingdom of God
is preached, and every man presseth into it :"
pressing into it, and taking it by force, are the
same thing. There is then a violence, a restless
activity and vigour of spirit, to be used and
exercised for an interest in this kingdom, ^pply
this to your condition. Are you in depths and
doubts, staggering and uncertain, not knov;ing
what is your condition, nor whether you have
any interest in the forgiveness that is with God ?
Are you tossed up and down between hopes and
fears, want, peace, consolation, and establish-
ment ? Why lie you upon your faces ? Get up,
watch, pray, fast, meditate, offer violence to your
lusts and corruptions ; fear not, startle not at
their crying or importunities to be spared ; press
unto the throne of grace by prayer, supplications,
importunities, restless requests : this is the way
to take the kingdom of heaven. These things
are not peace, they are nf)t assurance ; but they
are part of the means that God hath appointed
(or the attainment of them.

What, then, is the peculiar instruction that is

HEARTLESS COMPLAINTS. 421

proper for souls in tiiis condition ? That, plainly,
(tf the apostle, '* Give all diligence to make your
calling and election sure," 2 Pet. i. 10. Alas !
saith the soul, I am at no certainty, but rather
am afflicted and tossed, and not comforted ; my
heart will come to no stability ; I have no as-
surance, know not whether I am chosen or
called ; yea, fear that my latter end will be
darkness and sorrow : there is, I confess, forgive-
ness with God, but justly fear that I shall never
be made partaker of it. What is the usual
course that is taken in such complaints, by those
to whom they are made ? Mostly they have a
good opinion of those who come with these com-
plaints : they judge them to be godly and holy,
though much in the dark; if they knew them
not before, yet upon these complaints they begin
to be well persuaded of them. Hereupon, they
are moved with pity and compassion, and
troubled to see them in their perplexities, and set
themselves to tender relief unto them : they remind
them of the gracious promises of the gospel ; it
may be, fix upon some one or other of them in
particular, which they explain unto them : thence
they remind them of the abundant grace and
tender love of the Father, of the merciful care of
our High Priest, his readiness and ability to save,
his conmmnications of such favours unto them
as they perceive not. By such ways and means,
by such applications, do they seek to relieve them
in the state and condition wherein they are.
But what is the issue ? Doth not this relief
prove, for the most part, like the morning cloud,
and as the early dew; a little refreshment, it may
be, it yields for a season, but it is quickly again

2 N

422 INUTILITY OF

dried up, and the soul left in its heartless wither-
ing condition.

You will say then, do you condemn this man-
ner of proceeding: with the souls of men in their
doubts, fears, and distresses ? or would you have
them pine away under the sense of their con-
dition, or abide in this uncertainty all their days ?
I answer, No : I condemn not the way, I would
not have any left comfortless in their depths; but
yet 1 would give these two cautions.

1. That spiritual wisdom and prudence is
greatly required in this matter, in the adminis-
tration of consolation to distressed souls. If in
any thing, the tongue of the spiritually learned is
required herein ; namely, in speaking a word in
season to them that are weary. A promiscuous
drawing out of gospel consolations, without a
previous right judgment concerning the true state
and condition of the souls applied unto, is seldom
useful, oft-times pernicious. And let men take
care how they commit their souls and consciences
unto such who have good words in readiness for
all comers. ^

2. If counsel and consolation of this kind be
given, special and distinct from the advice we are
upon, of watchfulness, diligence, spiritual violence
in a way of duty, it is exceedingly dangerous,
and will assuredly prove useless. For, let us see
what counsel the Holy Ghost gives in this con-
dition unto those who would make their calling
and election sure, who would be freed from their
present fears and uncertainties, who complain of
their darkness and dangers; why, saith he, *' giv-
ing all diligence, add to your faith virtue ;" and
so on, 2 Pet. i. 5. " For," saith he, " if you do

HEARTLESS COMPLAINTS. 423

these things, an entrance shall be administered
unto you abundantly into the everlasting king-
dom of our Lord and Saviour Jesus Christ," ver. 1 1 .
You who are now in the skirts of it, who know
not whether you belong to it or not, you shall
have an entrance into the kingdom of Christ ;
and all the joy, comforts, consolations, and glory
of it, shall be richly administered unto you.
This is the advice that the Holy Ghost gives
in this case ; and this is the blessed promise
annexed unto the following of this advice : and
this is not to be separated from the former com-
passionate course of administering consolation.

But you will, it maybe, here say, "We are
so dead and dull, so chained under the power of
corruptions and temptations, that we are not able
thus to put forth the fruit of a spiritual life, in
adding one grace unto another." But do you
use diligence, study, endeavour all diligence,
diligence at all times, in all ways by God ap-
pointed, all manner of diligence within and with-
out, in private and public, to this end and pur-
pose ? Do you study, meditate, pray, watch,
fast, neglect no opportunity, keep your hearts,
search, try, examine yourselves, fly temptations,
and occasions of cooling, deadening, and stifling
grace ? Do these things abound in you ? Alas !
you cannot do thus, you are so weak, so indis-
posed. But, alas! you will not, you will not
part with your ease, you will not crucify your
lusts, you will not use all diligence ; but you must
come to it, or be contented to spend all your days
in darkness, and lie down in sorrow.

Thus do men fretiuently miscarry. Is it any
news for persons to bewail the folly of their

424 INUTILITY OF HEARTLESS C0MPLA1NT3.

nature and ways, in the morning and evening,
and yet scarce stand upon' their watch any part
of the day, or on any occasion of the day ? Is
this giving all diligence ? Is this working out our
salvation with fear and trembling ? And may
we not see professors even indulging themselves
in ways of vanity, folly, wrath, envy, sloth, and the
like, and yet complain what loss they are at, how
unquiet, how uncertain ? God forbid it should
be otherwise with you ; or that we should endea-
vour to speak peace unto you in any such a
frame. To hear of a person, that he walks sloth-
fully, carelessly, or indulgeth his corruptions,
and to find him complaining that he is at a loss
whether he have any interest in pardon or not, to
give or tender comfort to such mourners, without
a due admonition of their duty to use diligence
in the use of means, to help on their delivery out
of the condition wherein they are, is to tender
poison unto them.

To this, then, the soul must come that is in
depths, if it intend to be delivered. Heartless
complaints, with excuses to keep it from vigorous
spiritual diligence, must be laid aside ; if not,
ordinarily, peace, rest, and stability, will not be
obtained. A great example hereof we have in
the spouse, Cant. v. 2 — 8. She is drowsy, and
indisposed to communion with Christ, whereunto
she is invited, ver. 2. This puts her upon
making excuses from the unfitness of the time,
and her present indisposition and unprcparedness
to the duty whereunto she was called, verse 3.
Hereupon, Christ withdraws his presence from
her, and leaves her at a loss as to her former
comforts, ver. 6. What course does she now

AVOID HASTY EXPRESSIONS. 425

take ? Does she now lie down again in her
former slumber ? Does she make use of her
former excuses and pretences, why she could not
engage in the duties she was called unto ? No
such thing ! But now, with all earnestness,
diligence, and importunity, she engages in all
manner of duties, whereby she may recover her
former comforts, as you may see in the text.
And this must be the course of others, who
would obtain the same success. Spiritual peace
and sloth will never dwell together in the same
soul and conscience-

Rule IX. — Take heed of zindue expressions
concerning God and his ways, in distress.

Take heed, in doubts, distresses, and per-
plexities, of hard thoughts of God, hasty, un-
weighed expressions concerning him or his ways,
or of secret resolves that it were as good give
over waiting, as continue in the state wherein you
are, seeing your condition is remediless.

On three occasions are such thoughts and
resolves apt to befal the minds of men, which
sometimes break forth into unwarrantable expres-
sions concerning God himself, and his ways.

1. In deep perplexities of mind, by reason of
some pressing terror from the Lord.

2. On the long wearisome continuance of some
tempting distress ; and hereof we have many ex-
amples, some whereof shall be mentioned.

3. In spiritual disappointments through the
strength of lust or temptation. When a person
hath, it may be, recovered himself, through grace,
from a perplexing sense of the guilt of some sin,
or, it may be, from a course, shorter or longer,

2n2

426 AVOID HASTY expressions.

less or greater, of backsliding and negligent
walking with God, and therein goes on cheer-
fully for a season in the course of his obedience :
if this person, through the power of temptation,
subtlety of lusts, neglect of watchfulness, by one
means or other, is surprised in the sins or ways
that he had relinquished, or is turned aside from
the vigour of that course wherein he was engaged,
he may be exposed, not only to great desponden-
cies, but also be overtaken with secret resolves to
give over contending, seeing it is to no more pur-
pose, nay, to no purpose, and that God regards
him not at all.

Take an instance or two of each kind.

The first we have in Job, in the extremity of
his trials and terrors from the Lord. See, among
other places, chap. x. ver. 3. "Is it," saith he to
God, " good unto thee, that thou shouldest op-
press, that thou shouldest despise the work of thy
liands ?" Ah ! poor worms, with whom have we
to do ? Who shall say to a king, *' Thou art
wicked, and to princes. Ye are ungodly ?" And
will ye speak so to Him, who respecteth not the
persons of princes, nor regardeth them more than
the poorest in the earth? And see what con-
clusions from such thoughts as these he doth in-
fer, chap. xiv. 15 — 17. " Tliou tiumberest my
steps, dost thou not watch over my sin ? my
transgression is sealed up in a bag, and thou sevv-
est up mine inhcjuity." He chargeth God to be his
enemy, one who watchelh for all opportunities
and advantages against him, who seemeth to be
glad at his halting, and taketh care that none of
his sins should be missing, when he intended to
deal with him. Had this indeed been the case

AVOID HASTY EXPRESSIONS. 427

with him, he had perished unto eternity, as else-
where he acknowledged.

Of the other, we have an instance in the church,
" I said. My strength and my hope is perished
from the Lord," Lam. iii. 18. Present grace in
sj)iritual strength, and future expectation of mercy,
are all gone. And what is got by this ? Secret
hard thoughts of God himself, are hereby gene-
rated ; as, " When I cry and shout, he shutteth
out my prayers," ver. 8. " Thou hast covered thy-
self with a cloud, that our prayers should not pass
through," ver. 44. These things are grievous to
God to bear, and no way useful to the soul in its
condition. Yea, they more and more unfit it for
every duty that may lie in a tendency to its relief
and deliverance.

So it was with Jonah, ^' I said, I am cast out
of thy sight," chap. ii. 4. All is lost and gone
with me : as good give over as contend ; T do but
Ia1)our in vain, perish I must, as one cast out of
the sight of God. The like complaints fell also
from Heman in his distress. Psalm Ixxxviii.

The general, who heard one of his soldiers cry
out upon a fresh onset of the enemy, " Now we
are undone! Now we are ruined!" called him a
traitor, and told him it was not so, whilst he could
wield his sword. It is not for every private
soldier, on every danger, to make a judgment of
the battle ; that is the work of the general,
Jesus Christ is the Captain of our salvation : he
hath undertaken the leading and conduct of our
souls through all our difficulties. Our duty is to
fight and contend : his work is to take care of
the event ; and to him it is to be committed.

That, then, you may make a due use of this

428 AVOID HASTY EXPRESSIONS.

rule, keep always in your minds these two con-
siderations.

1. That it is not for you to take the judgment
of Christ out of his hand, and to be passing sen-
tence upon your own souls. Judgment, as to the
state and condition of men, is committed to
Christ ; and to him it is to be left. This we
were directed to in our first rule, and it is of
especial use in the case under consideration. Self-
judging, in reference to sin, and the demerit of
it, is our duty. The judging of our state and
condition, in relation to the remedy provided, is
the office and work of Jesus Christ, with whom
it is to be left.

2. Consider, that hard thoughts of what God
will do with you, and harsh desponding sentences
pronounced against yourselves, will insensibly
aUenate your hearts from God. It may be, when
men's perplexities are at the height, and the most
sad expressions are, as it were, wrested from them,
they yet think they must justify God, and that
they do so accordingly. But yet such thoughts
as those mentioned, are very apt to infect the
mind with other inclinations ; for, after a while,
they will prevail with the soul to look on God as
an enemy, as one that hath no delight in it ; and
what will be the consequence thereof is easily dis-
cernible. None will continue to love long, where
they expect no returns. Suffer not, then, your
minds to be tainted with such thoughts : and let
not God be dishonoured by any such expressions,
as reflect on that infinite grace and compassion
which he is exercising towards you.

APPIiARANCES OF GOD, ETC. 429

RvLE X. — Duly improve the least a-ppearances of
God, in a way of grace or pardon.

If you would come to stability, and a comfort-
ing persuasion of an interest in forgiveness by the
blood of Christ, improve the least appearances of
him unto your souls, and the least intimations of
his love in pardon, that are made unto you in the
way of God. The spouse takes notice of her hus-
band, and rejoices in him, when he stands behind
the wall, when he doth but look forth at the win-
dow, and shew himself at the lattice, when she
could have no clear sight of him, Cant. ii. 9. She
lays hold on the least appearauce of him to sup-
port her heart with, and to stir up her affections
towards him. Men in dangers do not sit still to
wait until something presents itself unto them that
will give assured deliverance ; but they close with
that v.hich first presents itself unto them, that is
of the same kind and nature with what they look
after. And thus God doth in many places express
such supports as give the soul little more than a
possibility of attaining the end aimed at : as, *' It
may be ye shall be hid in the day of the Lord's
anger," Zeph. ii. 3. And " Who knoweth but he
will return, and leave a blessing ?" Joel ii. 14. It
may be we shall be hid ; it may be we shall have a
blessing. And this was the best ground that
Jonathan had for the great undertaking against
the enemies of God, " It may be that the Lord
will work for us," 1 Sam. xiv. 6. And to what end
doth God at any time make these seemingly
dubious intimations of grace and mercy ? Is it
that we should, by the difficulty included in them,
ba discouraged, and kept from him ? Not at all.

430 APPEARANCES OF GOD,

He speaks nothing to deter sinners, especially dis-
tressed sinners, from trusting in him. But his
end is, that we should close with, and lay hold
upon, and improve the least appearances of grace,
which this kind of expressions do give unto us.
When men are in a voyage at sea, and meet with
a storm or a tempest which abides upon them,
and they fear will at last prevail against them ; if
they make so far a discovery of land, as that they
can say, It may be there is land ; it may be it is
such a place, where there is a safe harbour, none
can positively say it is not, there lies no demon-
stration against it : in this condition, especially if
there be no other way of escape, delivery, or safety
proposed to them, this is enough to make them
follow on that discovery, and with all diligence to
steer their course that way, until they have made
a trial of it unto the utmost. The soul of which
we speak is afflicted and tossed, and not com-
forted. There is in the intimation of grace and
pardon intended a remote discovery made of some
relief. This maybe Christ, it may be forgiveness.
This it is convinced of; it cannot deny but at
si/ch or such a time, under such ordinances, or in
such duties, it was persuaded that yet there might
be mercy and pardon for it. This is enough to
carry it to steer its course constantly that way ;
to press forward unto that harbour which will give
it rest. How little was it that David had to bring
his soul unto a composure in his great distress ;
" If," saith he, " I shall find favour in the eyes of
the Lord, he will bring me again, and shew me
the ark, and the place of his habitation ; but if he
thus say, I have no delight in thee, behold, here
am I, let him do unto me as scemeth good unto

IK GRACE OR PARDOV. 431

him," 2 Sam. xv. 25, 26. He hatli nothing; hut
sovereign grace to rest upon ; and that he gi\es
himself up unto.

Faith is indeed the soul's venture for eternity.
Something it is to venture on, as to its eternal
condition. It must either adhere unto itself, and
its ov^n vain hopes of a righteousness of its own ; or
it must give over all expectation, and lie down in
darkness ; or it must shut out all dreadful appre-
hensions of eternity, by the power and activity of
its lusts and carnal affections ; or it must, what-
ever its discouragements be, cast itself upon par-
don in the blood of Jesus Christ. Now, if all the
former ways be detestable and pernicious, if the
bes.t of them be a direct opposition unto the gos-
pel, what hath the soul that inquires after these
things to do, but to adhere unto the last, and to
improve every encouragement, even the least, to
that purpose.

As a close unto these general rules, I shall only
add this last direction : Consider, in particular,
where the stress and hindrance lies, that keeps
you off from peace through an established persua-
sion of an interest in evangelical pardon. Do not
ahvays fluctuate up and down in generals and
uncertainties ; but drive things unto a particular
issue, that it may be tried, whether it be of suffi-
cient efficacy to keep you in your present entan-
glements and despondencies. Search out your
wound, that it may be tried whether it be curable
or not.

Now, in this case we cannot expect that persons
should suggest their own particular concerns, that
so they might be considered, and be brought unto
the rule ; but we must ourselves reduce such

432 AFFLICTIONS.

t-ii> tresses, as may, or do, in this matter, befal tlie
minds of men, unto some general heads, and give
a judgment concerning them according to the
word of truth. Indeed, particular cases, as varied
by circumstances, are endless ; nor can they be
spoken unto in this way of instruction and direc-
tion, but they must be left to occasional consi-
derations of them, as they are represented unto
those who are intrusted to dispense the mysteries
of God. Besides, many have laboured already in
this matter, and their endeavours have been of
general use. Although it must be safd, as was
before observed, that special cases are so varied by
their circumstances, that it is very rare that any
resolutions of them are every way adequate, and
suited to the apprehensions of them that are exer-
cised with them. I shall therefore call things unto
some general heads, whereunto most of the objec-
tions that distressed sinners make against their
own peace may be reduced ; and leave the light of
them to be applied in particular unto the relief of
the souls of men, as God shall be pleased to make
them effectual.

Second general head of the application of the
truth insisted on. Grounds of spiritual dis-
guietments considered. The first ajffiictions.
Ways and means of the aggravation of afflic-
tions. Rules about them.

That which now lies before us, is the second part
of the second general use educed from the truth
insisted on. Our aim is, to lead on souls towards
peace with God, through a gracious persuasion of
their interest in that forgiveness which is with
him ; and it consists, as was declared, in a consi*

AFFLICTIONS. 433

deration of some of those disquietments which
befal the minds of men, and keep them off from
establishment in this matter.

And, first, such disquietments and objections
against the peace of the soul, and its acceptance
with God, will arise from afflictions : they have
done so of old, they do so in many at this day.
Afflictions, I say, increased unto the mind, from
their nature, or by their concomitants, do oft-times
variously affect it, and sometimes prevail to darken
it so far, as to generate thoughts that they are
all messengers of wrath, all tokens of displeasure;
and so, consequently, evidences that we are not
pardoned nor accepted with God.

Now, this is a time of great affliction unto many,
and those, some of them, such as have innumera-
ble aggravating circumstances accompanying them.
Some have come with a dreadful surprisal, in
things not looked for ; such as falls not out in the
providence of God in many generations. Such is
the condition of those who are reduced to the
utmost extremity by the late consuming fire ;*
some have had their whole families, all their pos-
terity, taken from them ; in a few days they have
been suddenly bereaved, as in the plague. f Some
in their own persons, or in their relations, have
had sore, long, and grievous trials, from oppres-
sions and persecutions ; and these things have
various effects on the minds of men. Some we
find crying with that wicked king, " This evil is of

* By the fire of London, in 1G66, 13,200 houses were
destroyed, and many families utterly ruined ; but few li\ es
were lost.

t In the plague of Loudon, A. D. 16C5, 68,000 persons
died.

o ^

434 AFFLICTIONS.

the Lord, why should we wait any longer for him?"
and giving- up themselves to seek relief from their
own lusts. Some bear up under their troubles
with a natural stoutness of spirit ; some have re-
ceived a sanctified use and improvement of the
trials, with joy in the Lord. But many, we find,
go heavily under their burdens, having their minds
darkened with many misapprehensions of the love
of God, and of their own personal interest in his
grace. It is not, therefore, unseasonable to speak
a little to this head of trouble in our entrance.
Outward troubles, I say, are oftentimes occasions,
if not the causes, of great inward distresses. You
know how the saints of old expressed their sense
of them, and conflicts with them. The complaints
of David are familiar to all who attend to any
communion with God in these things ; so are those
of Job, Heman, Jonah, Jeremiah, and others :
neither do they complain merely of their troubles,
but of the sense which they had of God's dis-
pleasure in and under them, and of his hiding his
face from them, whilst they were so exercised.

It is not otherwise at present, as is known to
such as converse with many, who are either sur-
prised with unexpected troubles, or worn out with
trials, and disappointments of an expected end.
They consider themselves both absolutely, and
with respect to others, and on both accounts are
filled with dark thoughts and despondencies.
Saith one, I am rolled from one trial to another ;
the clouds with me still return after the rain. All
the billows and water spouts of God go over me :
in my person, it may be, pressed with sickness,
pains, and troubles ; in my relations, with their
s'ns, miscarriages, or death ; in my outward state.

AFFLICTIONS. 435

ill wants, losses, and reputation, I am even a
withered branch. Surely, if God had any especial
regard to my soul, it would not be thus with me ;
or some timely end would have been put to these
dispensations. On the other hand, they take a
view of some other professors : they see that their
tables are spread day by day ; that the candle of
the Lord shines continually on their tabernacle,
and that in all things they have their hearts' desire.
Setting aside the common attendances of human
nature, and nothing befals them grievous in the
world. Thus it is with them ; " And surely, had
I an interest in his grace, in pardon, the God of
Israel would not thus pursue a flea in the moun-
tains, nor set himself in battle-array against a leaf
driven to and fro with the wind ; he would spare
me a little, and let me alone for a moment; but
as things are with me, I fear my way is hid from
the Lord, and my judgment is passed over from
my God." This kind of thoughts do perplex the
minds of men, and keep them off from partaking
of that strong consolation which God is abundantly
willing they should receive, by a comfortable per-
suasion of a blessed interest in that forgiveness
which is with him.

And this was the very case of David ; or at
least tliese outward troubles were a special part
of those depths, out of which he cried for relief,
by a sense of pardon, grace, and redemption with
God.

I answer to these complaints. That there are
so many excellent things spoken concerning afflic-
tions, their necessity, their usefulness, and the like,
such blessed ends are assigned to them, and in
many have been compassed and fulfilled by them..

436 AFFLICTIONS.

that a man unacquainted with the exercise where-
with they are attended, would think it impossible
that any one should be shaken in raind, as to the
love and favour of God on their account. But, as
the apostle tells us, that no afflictions are joyous
at present, but grievous ; so he who made, in the
close of his trials, that solemn profession, that it
was good for him that he had been afflicted, yet
we know, as hath been declared, how he was
distressed under them. There are therefore sun-
dry accidental things which accompany great
afflictions ; that seem to exempt them from the
common rule, and the promise of love and
y;race : as,

I The remembrance of past and buried mis-
carriages and sins, lies in the bosom of many
afflictions ; it was so with Job : '* Thou makest
me," saith he, *' to possess the sins of my youth."
See his pica to that purpose, chap. xiii. 23 — 27.
In the midst of his troubles and distresses, God
revived upon his spirit a sense of former sins, even
the sins of his youth, and made him to possess
them : he filled his soul and mind with thoughts
of them, and anxiety about them. This made
him fear lest God was his enemy, and would con-
tinue to deal with him in all severity. So was it
with Joseph's brethren in their distresses, " They
said one to another, We are verily guilty concern-
ing our brother, in that we saw the anguish of his
soul, when he besought us, and we would not
hear, therefore is this distress come upon us,"
Gen. xlii. 21. And, " Behold, his blood is re-
quired," ver. 22. Tlieir distress revives a deep
perplexing sense of the guilt of sin many years
passed before, and that under all its aggraveiting

AFFLICTIONS. 437

circumstances, which spoiled them of all their re-
liefs and comforts, filling them with confusion and
trouble, though absolutely innocent as to what
was come on them. And the like appeared in
the widow of Zarephath, with whom Elijah so-
journed during the famine. Upon the death of
her son, which it seems was somewhat extraordi-
nary, she cried out to the prophet, " What have
I to do with thee, thou man of God ? Art thou
come to call my sins to remembrance, and to slay
rny son ?" 1 Kings xvii. J 8. It seems, some great
sin she had formerly contracted the guilt of, and
now upon her sore affliction in the death of her
only child, the remembrance of it was recalled,
and revived upon her soul. Thus deep calleth
unto deep, at the noise of God's waterspouts, and
then all his waves and billows go over a person,
Psalm xlii. 7. The deep of afflictions calleth up
the deep of the guilt of sin, and both in conjunc-
tion become as billows and waves passing over
the soul. We see only the outside of men's afflic-
tions, they usually complain only of what doth
appear. And an easy thing it is supposed to be,
to apply relief and comfort to those that are dis-
tressed. The rule in this matter is so clear, so
often repeated and inculcated, the promises an-
nexed to this condition so many and precious, that
every one hath in readiness what to apply to those
who are so exeixised. But oftentimes we know
nothing of the gall and wormwood that is in men's
affliction ; they keep that to themselves, and their
souls feed upon them in seciot, Lam. iii. 19. God
hath stirred up the remembrance of some great
sin or sins, and they look upon their afflictions as
that wherein he is come, or beginning to enter
2 o2

438 AFFLICTIONS.

into judgment with them. And is it any wonder
if they be in darkness, and filled with discon-
sohition.

2. Tlieie is in many afflictions something that
seems new and peculiar, wherewith the soul is
surprised, and cannot readily reduce its condition
to what is taught about afflictions in genera). This
perplexes and entangles it. It is not affliction it
is troubled with, but some one thing or other in it
that appears with an especial dread to the soul, so
that he questions whether ever it were so with any
other, or not, and is thereby deprived of the sup-
port which, from former examples, it might re-
ceive. And indeed, when God intends that which
shall be a deep affliction, he will put an edge upon
it, in matter, or manner, or circumstances, that
shall make the soul feel its sharpness ; he will not
take up with our bounds and measures, and with
which v>'c think we could be contented; but he will
put the impress of his own greatness and terror
upon it, that he may be acknowledged and sub-
mitted to. Such was the state with Naomi, when,
from a full and plentiful condition, she went into a
strange country with a husband and two sons,
where they all died, leaving her destitute and
poor. Hence, in her account of God's dealing
with her, she says, " Call me not Naorni," that is,
pleasant, *' but call me Mara," that is, bitter, " for
the Almighty hath dealt very bitterly with me.
I went out full, and the Lord hath brought me home
again empty : why then call ye me Naomi, since
the Lorfl hath testified against me, and the Al-
mighty hath afflicted me?" Ruth. i. 20, 21. So
TVaS It with Job, with the widow of Zarephath, and
with her at Nain,who was burying her only child.

AFFLICTIONS. 439

And still, in many afflictions, God is pleased to
put in an entangling speciality, which perplexes
the soul, and darkens it in all its re»:isonings about
the love of God towards it, and its interest in par-
don and grace.

3. In some, afflictions are very strong and im-
portunate, as fixed on lawful things; whereby
their nature is m.ade sensible and tender, and apt
to receive very deep impress'ons from urgent
afflictions. Now, although this in itself be a good
natural frame, and helps to preserve the soul from
that stout-heartedness ^vhich God abhors; yet if it
be not watched over, it is apt to perplex the soul
with many entangling temptations. The apostle
intimates a double evil that v;e are obnoxious to
under trials and afflictions, " My son, despise not
thou the chasteniugs of the Lord, nor faint when
thou art rebuked of him," Heb. xii. 5. Men may
either, through a natural stoutness, despise and
contemn their sufferings, and be obstinate under
them, or faint and despond, and so come short of
tne end which God aims at for them, to be at-
tained in a way of duty. Now, though the frame
spoken of be not obnoxious to the first extreme,
yet it is greatly to the latter, which, if not watched
against, is no less pernicious than the former.
Affections in such persons being greatly moved,
they cloud and darken the mind, and fill it
with strange apprehensions concerning God and
themselves. Every thing is presented to them
through a glass, composed of fear, dread, terror,
sorrow, and all sorts of disconsolations. This
makes them faint and despond, under very sad
apprehensions of themselves and their condi-
tions.

440 AFFLICTIONS.

4. Afflictions find some entangled with very
strong corruptions, as love of the world, or the
pleasure of it, of name or reputation, of great
contrivances for posterity, and the like ; or it may
be in things carnal or sensual. Now, when these
unexpectedly meet together, great afflictions and
strong corruptions, it is not conceivable what a
combustion they will make in the soul. As a
strong medicine meeting with a strong distemper
in the body, there is a violent contention in
nature between them, and about them, so that
oftentimes the very life of the patient is endan-
gered. So it is where a great trial, a smart stroke
of the hand of God, falls upon a person in the
midst of his pursuit of the effects of some cor-
ruptions ; the soul is amazed even to distraction,
and can scarce have any thought, but that God
is come to cut the person off in the midst of his
sins. Every unmortified corruption fills the very
fear and expectation of affliction with horror. And
there is good reason that so it should do ; for,
although God should be merciful to men's ini-
quities, yet if he should come to take vengeance
of their inventions, their condition would be dark
and sorrowful.

5. Satan is never wanting on such occasions to
attempt the compassing of his ends, u}X)n persons
that are exercised under the hand of God. In
the time of suffering it was, that he fell upon
the Head of the church, turning it into the very
hour of the power of darkness. And he will not
omit any opportunities of advantage against his
members. And this is that which he principally
in such seasons attacks them with; namely, that
God regards thcni not, that they are fallen under

AFFLICTIONS. 441

his judgment and severity, as those who have no
share in mercy, pardon, or forgiveness.

From these and the like reasons, I say it is,
that whereas afflictions in general are so testified
unto, to be such pledges and tokens of God's love
and care, to be designed to blessed ends, con-
Ibrmity to Christ, and a participation of the holi-
ness of God ; yet, by reason of these circum-
tsances, they often prove the means of casting the
soul into depths, and of hindering it from a re-
freshing interest in the forgiveness that is with
God. That this may prove no real or abiding
ground of inward spiritual trouble to the soul, the
following rules and dh-ections may be observed.

1. Not only afflictions in general, but great
and manifold afflictions, and those attended with
all sorts of aggravating circumstances, are always
consistent with the pardon of sin, after signal to-
kens and pledges of it, and of the love of God
therein : " What is man that thou shouldest mag-
nify him, and that thou shouldest set thine heart
upon him ; and that thon shouldest visit him every
morning, and try him every moment 1" Job vii.
17, 18. What were the considerations that cast
him into this admiration of the care and love of
God is expressed, ver. 12—16. There are no
words of a more dismal import in the whole book,
than those here expressed ; yet when he recol-
lected himself from his overwhelming distress, he
acknowledges that all this proceeded from the
love and care of God ; yea, his fixing his heart
upon a man to magnify him ; to set him up, and
do him good : for this end doth he chasten a
man every morning, and try him every moment ;
and that with such afflictions as are for the

442 AFFLICTIONS.

present, so far from being joyous, that they give no
rest, but even weary the soul of life, as he ex-
presses their effects on himself, ver. 15, 16. And
hence it is observed of Job, that when none in the
earth was like to him in trouble, God gave him
three testimonies from heaven, that there was
none in the earth like unto him in grace. And
although it may not be laid down as a general
rule, yet, for the most part, in the providence of
God, from the foundation of the world, those who
have had most of afflictions, have had most of
grace, and the most eminent testimonies of ac-
ceptance with God. Christ Jesus, the Son of
God, the Head of the Church, had all afflictions
gathered into a head in him ; and yet the Father
always loved him, and was always well pleased
with him.

When God solemnly renewed his covenant with
Abraham, and he had prepared the sacrifice
whereby it was to be ratified and confirmed, God
made a smoking furnace to pass between the
pieces of the sacrifice, Gen. xv. 17. It was to
let him know, that there was a furnace of afflic-
tion attending the covenant of grace and peace.
And so he tells Zion, that he chose her in the
furnace of affliction, Isa. xlviii. 10. that is, in
Egyptian affliction, burning, flaming afflictions,
fiery trials, as Peter calls them, 1 Pet. iv. 12.
There can then no argument be drawn from afflic-
tion, from any kind of it, from any aggravating
circumstance wherevv'ith it may be attended, that
should any way discourage the soul in its com-
forting, supporting persuasion of an interest in the
love of God, and forgiveness thereby.

2. No length or continuance of afflictions ought

AFFLICTIONS. 443

to be any impeachment of our spiritual consola-
tion. Take for the confirmation hereof, the great
example of the Son of God. How long did his
afflictions continue? What end or issue was put
to them ? No longer did they abide, than until
he cried with a loud voice, and gave up the ghost.
To the moment of his death, from his manger to
his cross, his afflictions still increased, and he
ended his days in the midst of them. Now, he
was the Head of the church, and the great repre-
sentative of it ; to a conformity with whom we are
predestinated. And if God will have it so with
us, even in this particular, that we shall have no
rest, no peace from our trials, until we lie down
in the grave, that whatever condition we pass
through, they shall be shut out of none, but only
from immortality and glory, what have we herein
to complain of?

3. Where the remembrance and perplexing
sense of past sins is revived by present afflictions,
separate them in your minds, and deal distinctly
about them. So long as you carry on the consi-
deration of them jointly, you will be rolled from
one to another, and never obtain rest to your souls.
They will mutually aggravate each other. The
sharpness of affliction will add to the bitterness ot
the sense of sin ; and the sense of sin will give an
edge to affliction, and cause it to pierce deeply
into the soul, as we shewed in the former in-
stances. Deal, therefore, distinctly about them,
and in their proper order : so doth the psalmist
here. He had at present both upon him, and
together they brought him into these depths, con-
cerning which he so cries out for deliverance from
them ; see Psalm xxxii. 3 — 5. And what course

444 AlFLICTIONS.

doth he take? He applies himself in the first
place to his sin, and the guilt of it, and that dis-
tinctly and separately. And when he hath got a
discharge of sin, which he waited so earnestly for,
his faith quickly arose above his outward trials, as
appears in his blessed close of all : he shall re-
deem Israel out of all his troubles, the whole
Israel of God, and myself amongst them. This
do, then, single out the sin or sins that are revived
in the sense of their guilt upon the conscience ;
use all diligence to come to an issue about them in
the blood of Christ. This God by your affliction
calls you to. This is the disease whereof your
trouble is but the symptom. This, therefore, in
the cure you seek after, is first and principally to
be attended to; when that is once removed, the
other, as to any prejudice to your souls, will de-
part of itself. The root being once digged up, you
shall not long feed on the bitter fruit that it hath
brought forth ; or if you do, the wormwood shall
be taken out of it, and it shall be very pleasant to
you, as well as wholesome. How this is to be
done by an application to God for forgiveness, hath
been at large declared. But if men will deal
with confused thoughts about their sins and
troubles, their wound will be incurable, and their
sorrow endless.

4. Remember that a time of affliction is a time
of temptation. Satan, as we have shewed, will
not be wanting in any opportunity or advantage ol
setting upon the soul. When Pharaoh heard that
the people were entangled in the wilderness, he
pursued them. And when Satan sees a soul en-
tangled with its distresses and troubles, he thinks
it his time and hour to assault it. He seeks to

AFFLICTIONS. 445

winnow, and comes when the corn is under the
flail. Reckon, therefore, that when trouble
Cometh, the prince of this world cometh also,
that you may be provided for him. Then is the
time to take' the shield of faith, that we may be
able to quench his fiery darts. If they be neg:-
lected, they will inflame the soul. Watch,
therefore, and pray, that you enter not into
temptation, that Satan do not represent God
falsely unto you. He that durst represent Job
falsely to the all-seeing God, will, with much
more boldness, represent God falsely unto us,
who see and know so little. Be not then ig:no-
rant of his devices ; but every way set yourselves
against his interposing between God and your
souls, in a matter which he hath nothing to do
with. Let not this make-bate by any means
inflame the difference.

5. Learn to distinguish the effect of natural
distempers from spiritual distresses. Some have
sad, dark, and tenacious thoughts fixed on their
minds from their natural distempers. These will
not be cured by reasonings, nor utterly quelled
by faith. Our design must be to abate then-
efficacy and consequences, by considering their
occasions. And if men cannot do this in them-
selves, it is highly incumbent on those who make
application of relief unto them, to be careful to
discern what is from such principles, whereof they
are not to expect a speedy cure. And,

6. Take heed, in times of peace and ease, that
you lay not up, by your negligence or careless
walking, sad provision for a day of darkness, a
time of afflictions. It is sin that imbitters
troubles; the sins of peace are revived in the

2p

44G AFFLICTIONS.

time of distress. Fear of future affliction, of
iiiipendini^ troubles, should make us careful not
to bring that into them which will make them
bitter and sorrowful.

7. Labour to grow better under all your afflic-
tions, lest your afflictions grow worse ; lest God
mingle them with more darkness, bitterness, and
terror. As Joab said unto David, if he ceased
not his impolitic lamentation on the death of
Absalom, all the people would leave him, and he
then should find himself in a far worse condition
than that which he bemoaned, or any thing that
befel him from his youth. The same may be
said to persons under their afflictions. If they
are not managed and improved in a due manner,
that which is worse may, nay, in all probability,
will befal them. Wherever God takes this way,
and engages in afflicting, he commonly pursues
his work until he hath prevailed, and his design
towards the afflicted party be accomplished. He
will not cease to thresh and break the bread-corn
until it be meet for his use. Lay down, then,
the weapons of thy warfare against him ; give up
yourselves to his will ; let go every thing about
which he contends with you ; follow after that
which he calls you unto, and you will find light
arising unto you in the midst of darkness. Hath
he a cup of affliction in one hand, lift up your
eyes, and you will see a cup of consolation in
another. And if all stars withdraw their light,
whilst you are in the way of God, assure your-
selves, that the sun is ready to rise.

8. According to the tenor of the covenant of
grace, a man may be sensible of the respect
affliction hath unto sin, yea, unto this or that sin

REGENERATION. 447

in particular, and yet have a comfortable per-
suasion of the forgiveness of sin. Thus it was
in general in God's dealing with his people :
"He forgave them, but he took vengeance on
their inventions," Psalm xcix. 8. Whatever they
suffered under the vengeance that fell upon their
inventions, (and that is as hard a word as is
applied any where unto God's dealing with his
people,) yet at the same time he assured them of
the pardon of their sin : this you know was the
case of David. His greatest trial and affliction,
and that which befel him on the account of a
particular sin, and wherein God took vengeance
on his invention, was ushered in with a word of
grace, that God had done away or pardoned his
sins, and that he should not die. This is ex-
pressed in the tenor of the covenant with the seed
of Christ, Psa. Ixxxix. 30 — 34.

Objections against believing , from things inter-
nal. The j)C7'Son knows not ivheihcr he be
regenerate or not. State of regeneration
asserted. Difference of saving and common
grace. This difference discernible. Men
may knoio themselves to be regenerate. The
objection answered.

Another head of objections and desponden-
cies arises from things internal, things that ;a'e
required in the soul, that it may have an interest
in the forgiveness that is with God. Some
whereof we shall speak unto ; and these respect,
first, the state of the soul : and, secondly, some
actings in the soul.

First, As to the state, say some, unless a
man be regenerate, and born again, he is not, he

448 REGENERATION.

cannot be made partaker of mercy and pardon.
Now, all things here are in the dark unto us :
for, first, we know not well what this regene-
ration is, and it is variously disputed amongst
men. Some would place it only in the outward
signs of our initiation unto Christ, and some
otherwise express it. Again, it is uncertain,
whether those who are regenerated do or may
know that they are so ; or whether this may
in any measure be known to others with whom
they may treat about it ; and if it may not be
known, we must be uncertain in this also. And
then, it may be, for their parts, they neithei
know the time when, nor the manner how any
such work was wrought in them ; and yet with-
out this, seeing it is wrought by means, and
springs from certain causes, they can have no
establishment in an unfailing persuasion of their
acceptance with God, by the pardon of their
sins in the blood of Christ. This is the head
and sum of most of the objections which per-
plexed souls do manage against themselves, as
to their state and condition. Hence, indeed,
they draw forth reasonings, with great variety,
according as they are suggested by their par-
ticular occasions and temptations. And many
proofs, taken from their sins, miscarriages, and
fears, do they enforce their objections with. My
purpose is to lay down some general rules and
principles, which may be applied to particular
occasions and emergencies ; and this shall be
done in answer to the several parts of the general
objection mentioned before. 1 say, then.

First, It is most certain that there are two
estates and conditions that divide all mankind ;

REGENERATION. 449

and every one that lives in tiic world doth com-
pletely and absolutely belong unto one of them.
These are the state of nature, and the state of
grace ; of sin, and of righteousness by Christ :
every man in the world belongs unto one of these
states or conditions. This the scripture so
abounds in, that it seems to be the first prin-
cipal thing that we are taught in it. It is as
clear, that there are two different states in this
world, as that there are so in that to come ; yea,
all our faith and obedience depend on this truth :
and not only so, but the covenant of God, the
mediation of Christ, and all the promises and
threats of the law and gospel, are built on this
supposition. And this lays naked to a spi-
ritual eye, that abounding atheism that is in
the world. Men are not only, like Nicodemus,
ignorant of these things, and wonder how they
can be ; but they scorn them, despise them, scoff
at them. To make mention of being regene-
rated, is exposed to reproach in the world. But
whether man will or not, unto one of these con-
ditions they must belong.

Secondly, As these two estates differ morally in
themselves, and naturally in the causes that con-
stitute that difference; so there is a special dif-
ference between the things that place men in the
one condition and in the other. Whatever there
is of goodness, virtue, duty, or grace, in an unrc-
generate person, there is in him that is regenerate
somewhat of another kind, that is not in the
other at all ; for the difference of these states
themselves is plain in scripture. The one is a
state of death, the other of life ; the one of dark-
ness, the other of light ; the one of enmity

2p2

450 REGENERATION.

against God, the other of reconciliation with him.
And that the one state is constituted by that of
grace, which is a peculiar kind, and which is not
in the other, I shall briefly declare.

1. The grace of regeneration proceeds from an
especial spring and fountain, which empties much
of its living waters into it, no one drop whereof
falls on them that are not regenerate. This is
electing love ; it is given out in the pursuit of the
decree of election ; *' God hath chosen us, that we
should be holy," Ephes. i. 4. Our holiness, whose
only spring is our regeneration, is an effect of our
election : that which God works in our souls, in
the pursuit of his eternal purpose of love and
good-will towards us. So again, saith the apostle,
** God hath from the beginning chosen you to
salvation, through sanctification of the Spirit,"
2 Thess. ii. 13. God having designed iis unto
salvation as the end, hath also appointed the sanc-
tification of the Spirit to be the means to bring us
orderly unto the attainment of that end. But the
best of common grace or gifts that may be in men
unregenerate, are but products of the providence
of God, ordering all things in general unto his
own glory, and the good of them that shall be
heirs of salvation. They are not fruits of electing
eternal love, nor designed means for the infallible
attaining of eternal salvation.

2. The graces of those who are regenerate have
a manifold respect or relation to the Lord Christ,
that the common graces of others have not. I
shall name one or two of these respects.

(1.) Tliey have an especial moral relation to
the mediatory acts of Christ in his oblation and
intercession. Especial grace is an especial part

REGENERATION. 451

of the purchase of Christ. By his death and
blood-shedding-, he made a double purchase of his
elect, of their persons to be his, of especial grace
to be theirs. *' He gave himself for his church,
that he might sanctify and cleanse it with the
washing of water by the word, that he might pre-
sent it unto himself, a glorious church, not having
spot or wrinkle, or any such thing, but that it
should be holy and without blemish," Eph. v. 26,
27. The design of Christ, in giving himself for
his church, was to procure for it that especial
grace, whereby, through the use of means, it might
be regenerated, sanctified, and purified. So Titus
ii. 14. "He gave himself, that he might redeem
us from all iniquity, and purify unto himself a
peculiar people, zealous of good works." Real
purification in grace and holiness hath this especial
relation unto the death of Christ, that he designed
therein to procure it for them for whom he died.
And in the pursuit of his purchase or acquisition
of it, his purpose was really to bestow it upon
them, or effectually to work it in them. More-
over, it hath an especial relation unto his interces-
sion ; and that in a distinguishing manner from
any other gifts or common graces that other men
may receive. Giving us the rule and pattern of
his intercession, John xvii. he tells us, that he so
prays, not for the world, but for his elect ; those
whom the Father had given him, because they
were his, ver. 9. And what is it that he prays for
them, in distinction from all other men whatever?
Amongst others, this is one principal thing that
he insists on, '* Sanctify them through thy truth,"
ver. 17. Their sanctification and holiness is
granted upon that prayer and intercession of

452 REGENERATION.

Cluist, which is peculiar unto them, with anexclu-
siou of all others : " I pray for them, I pray not
for the world." Now, the common grace of unre-
gcnerate persons, whereby they are distinguished
from other men, whatever it be, it hath not this
especial relation to the oblation and intercession
of Christ. Common grace is not the procurement
of especial intercession.

(2.) They have a real relation unto Christ, as he
is the living quickening Head of the church ; for
he is so, even the living fountain of the spiritual
life of it, and of all vital acts w^hatever. Christ is
our life, and our life is hid with him in God, Col.
iii. 2, 3. That eternal life which consists in the
knowledge of the Father and the Son, John xvii.
3. is in him as the cause, head, spring, and foun-
tain of it. In him it is in its fulness, and from
thence it is derived unto all that believe, who
receive from his fulness grace for grace, John i.
16. All true, saving, sanctifying grace, all spiri-
tual life, and every thing that belongs thereunto
is derived directly from Christ as the living Head
of his church, and fountain of all spiritual life
unto them. This the apostle expresses, "Speak-
ing the truth in love, grow up into him in all
things, which is the Head, even Christ; from
whom the whole body fitly joined together, and
compacted by that which every joint supplieth,
according to the effectual working in the measure
of every part, maketh increase of the body, unto
the edifying of itself in love," Eph. iv. 15, 16.
To the same purpose he again expresses the same
matter, Col. ii. 19. All grace in the whole body
comes from the Head, Christ Jesus ; and there is
no growth or furtherance of it, but by his eilcctual

REGENERATION. 453

working in every part, to bring it unto the measure
designed unto it. Nothing then, no, not the
least of this grace, can be obtained, but by virtue
of our union with Christ as our Head, because it
consists in a vital effectual influence from him and
his fulness. And this kind of relation unto Christ,
all grace that is, or may be, in unregenerate men,
is incapable of.

(3.) The grace of regeneration, and the fruits of
it, are administered in and by the covenant. This
is the promise of the covenant, that God will write
his law in our hearts, and put his fear in our
inward parts, that we shall not depart from him.,
Jer. xxxii. 40. This is that grace whereof we
speak, whatever it be, or of what kind soever. It
is bestowed on none but those who are taken into
covenant with God ; for unto them alone it is
promised, and by virtue thereof is it wrought in
and upon their souls. Now, all unregenerate
men are strangers from the covenant, and are not
made partakers of that grace which is peculiarly
and only promised thereby, and exhibited therein.

(4.) The least spark of saving regenerating grace
is wrought in the soul by the Holy Ghost, as given
unto men to dwell in them, and to abide with
them. He is the water given by Jesus Christ to
believers, which is in them '' a well of water spring-
ing up to everlasting life," John iv. 14. First, they
receive the water, the spring itself, that is, the
Holy Spirit ; and from thence living waters arise
up in them ; they are wrought, effected, produced,
by the Spirit, which is given unto them. Now,
although the common gifts and graces of men
unregenerate, are the effects of the power of the
Holy Ghost, wrought m them, and bestowed on

454 REGENERATION.

them, as are all other works of God's providence ;
yet it doth not work in them, as received by them,
to dwell in them, and abide with them, as a never-
failing spring of spiritual life. For so our Saviour
says expressly, that the world, or unbelievers, do
not know the Spirit, nor can receive him, or have
him abiding in them. All which, in contradistinc-
tion to all unregenerate persons, is affirmed of all
them that do believe.

(5.) The least of saving grace, such as is pecu-
liar unto them that are regenerate, is spirit : " That
which is born of the Spirit, is spirit," John iii. 6.
Whatever it is that is so born, it is spirit, it hath
a spiritual being, and it is not to be drawn by any
means out of the principles of nature ; so it is
said to be a new creature, 2 Cor. v. 17. Be it
ever so little, or so great, however it may differ in
degrees in one and in another, yet the nature of it
is the same in all ; it is a new creature. As the
least worm of the earth, in the order of the old
creation, is no less a creature than the sun, yea, or
the most glorious angel in heaven ; so in the order
of the new creation, the least spark or drachm of
true grace that is from the sanctifying Spirit, is a
new creature, no less than the highest faith or love
that ever were in the chiefest of the apostles. Now,
that which is spirit, and that which is not spirit,
that which hath a new spiritual being, and that
which hath none, whatever appearance of agree-
ment there may be among them, do yet differ
specifically from one another. And thus it is
v;ith the saving grace that is in the regenerate,
and those common graces that are in others which
are not so. So that, as these are divers states,
so ihey are eminently different and distinct, tlie

REGENERATION. 455

one from the other. And this answers the second
tiling laid down in the objections, taken from the
uncertainty of these states, and of regeneration
itself, and the real difference of it from the con-
trary state, which is exclusive of an interest in
forgiveness.

Thirdly, This is laid down in the inquiry, Whe-
ther this state may be known unto him who is
really a partaker of it, or translated into it, or unto
others that may be concerned therein ? To which
I say, The difference that is between these two
states, and the constituent causes of them, as they
are real, so they are discernible ; they may be
known by the persons themselves who are in
those states, as well as by others. It may be
known who are born of God, and who are yet
children of the devil ; who are quickened by
Christ, and who arc yet dead in trespasses and
sins. But here also observe,

1. That I do not say, This is always known to
the persons themselves concerned in this distribu-
tion. Many cry, Peace, peace, when sudden
destruction is at hand : these either thmk them-
selves regenerated when they are not, or else wil-
fully despise the consideration of what is required
in them, that they may have peace, and so delude
their own souls to their ruin. And many that are
truly born of God, yet know it not ; they may foi"
a season walk in darkness, and have no light.
Nor,

2. That this is always known to others. It is
not known to unregenerate men in respect of them
that are so ; for they know not really and substan-
tially what it is to be so. Natural men perceive
not the things of God ; that is, spiritually, in their

456 REGENERATION.

own li^ht and nature, 1 Cor. ii. 14. And as tliey
cannot aright discern the things which put men
into that condition, (for they are fooHshness to
them,) so they cannot judge aright of the per-
sons in whom they are. And if they do at any
time judge aright notionally concerning any things
or persons, yet they do not judge so upon right
grounds, or with any evidence in or to themselves
of what they do judge. Wherefore, generally
they judge amiss of such persons ; and because
they make profession of somewhat which they
find not in themselves, they judge them hypo-
crites, and false pretenders to what is not. For
those things which evince their union with Christ,
and which evidence their being born of God, they
savour them not, nor can receive them. Nor is
this always known to, or discerned by, them that
are regenerate. They may sometimes, with Peter,
think a Simon Magus to be a true believer ; or,
with Eli, a Hannah to be a daughter of Belial.
Many hypocrites are so set forth with gifts, com-
mon graces, light and profession, that they pass
among all believers for such as are born of God.
And many poor saints may be so disguised under
darkness, temptation, and sin, as to be looked on
as strangers from that family whereunto indeed
they belong. Tlie judgment of man may fail,
but the judgment of God is according to righte-
ousness. Wherefoie,

3. This is what we say : It may be known in
the sedulous use of means appointed for that end
to a man's self and others, which of the condi-
tions mentioned he doth belong unto ; that is,
whether he be regenerate or not, so far as his or
their concern lies therein. This, I say, may be

REGENERATION. 457

known, and that infallibly and assuredly, with
reference to any duty, wherein from hence we are
concerned. The discharge of some duties in our-
selves, and towards others, depends on this know-
ledge, and therefore we may attain it, so far as it
is necessary for the discharge of such duties to
the glory of God. Now, because it is not di-
rectly in our way, yet having been mentioned, I
shall briefly in our passage touch upon the lat-
ter, or what duties do depend upon our judging
others to be regenerate, and the way or princi-
ples whereby such a judgment may be made.

(1.) There are many duties incumbent on us
to be performed with, and towards, professors :
which, without admitting a judgment to be made
of their state and condition, cannot be performed
in faith ; and in reference to these duties alone,
it is, that we are called to judge the state of
others. For we are not giving countenance to
a rash uncharitable censuring of men's spiritual
conditions, nor to any judging of any men, any
other than what our own duty towards them doth
indispensably require. Thus, if we are to lay
down our lives for the brethren, it is very meet
we should so far know them so to be, as that we
may hazard our lives in faith when we are called
thereunto. We are also to join with them in
those ordinances, wherein we make a solemn pro-
fession that we are members of the same body
with them, that we have the same Head, the same
Spirit, faith, and love. We must love them, be-
cause they are begotten of God, children of our
heavenly Father ; and, therefore, must on some
good ground believe them to be so. In a word,
the due performance of all principal mutual

2q

458 REGENERATION.

gos|)el ilulies, lo tlie glory of God and our own edi-
fication, depends on this supposition, that Ave may
have such a satisfying persuasion concerning the
spiritual conditions of others, as from whence we
may take our aim in what we do.

(2.) For the grounds hereof, I shall mention
one only, which all others do lean upbn. This is
pressed, 1 Cor. xii. 12, 13. "As the body is one,
and hath many members, and all the members of
that one body, being many, are one body, so also
is Christ. For by one Spirit we are all baptized
into one body, whether we be Jews or Gentiles,
whether we be bond or free ; and have been all
made to drink into one Spirit." They are all
united unto, and hold of, one Head ; for as are
the members of tlie body natural, under one
head ; so is Christ mystical, that is, all believers,
under Christ their Head. And this union they
have by the indwelling of the same quickening
Spirit, which is in Christ their head, and by him
they are brought all into tlie same spiritual state
and frame ; they are made to drink into one and
the same Spirit ; for this same Spirit produccth
the same effects in them all, the same in kind,
though differing in degrees, as the apostle fully
declares, Eph. iv. 3 — 6. And this Spirit is in
them, and not in the world, John xvi. And as
this gives them an affection in their duties one
towards another, or in mutual caring for, rejoicing
and sorrowing for one another, as members one
of another, 1 Cor. xii. 25, 26. so it reveals and
discovers them to each other, so far as is neces-
sary for the performance of the duties mentioned,
in such a manner as becomes members of the
same body. There is on this account a spiritually

REGENERATION. 459

natural answering of one to another, as face an-
swcreth face in the water. They can see and
discern that in others whereof they have experience
in themselves ; they can taste and relish that in
others, which they feed upon in themselves, and
wherein the lives of their souls do consist ; the
same spirit of life being in them, they have the
same spiritual taste and savour. And unless their
palates are distempered by temptations, or false
opinions, or prejudices, they can, in their com-
munion, taste of that Spirit in each other, which
they are all made to drink into. This gives them
the same likeness and image in the inward man,
the same heavenly light in their minds, the same
affections ; and, being thus prepared and enabled
to judge and discern of the state of each other,
in reference to their mutual duties, they have,
moreover, the true rule of the word, to judge of
all spirits and spiritual effects by. And this is
the ground of all that love without dissimulation,
and real communion, that is among the saints of
God in this world. But here two cautions must
be allowed.

[1 .] That we would not judge the state and con-
dition of any men in the world, any further than
we are called thereunto in a way of duty ; and
we are so called only with reference unto the
duties that we are to perform towards them.
What have we to do to judge them that are with-
out, that is, any one that we have not a call to
consider in reference to our own duty? Herein,
that great rule takes place, " Judge not, tlr^t ye
be not judged." Let us leave all men, the worst
of men, unless where evident duty requires other
actings, to thQ judgment-seat of God. They are

460 REGENERATION.

the servants of another, ancl they stand or fall
unto their own master. There have been great
miscarriages amongst us in this matter. Some
have been ready to condemn all that go not along
with them in every principle, yea, opinion or
practice : and every day slight occasions and pro-
vocations are made the grounds and reasons of
severe censures. But nothing is more contrary
to the conduct of the meek and holy spirit of
Christ. This is our rule : are we called to act
towards any as saints, as living members of the
body of Christ, and that in such duties as we
cannot perform in faith, unless we are persuaded
that so they are ? then are we, on the grounds
and by the w^ays before mentioned, to satisfy our-
selves in one another.

[2.] Do we endeavour mutually to discern the
condition of one another, in reference to such
ends ? Let us be sure to look into and pursue
those ends, when we have attained our satisfac-
tion. What these ends are, hath been shewed.
It is, that we may love them without dissimula-
tion, as members of the same mystical body with
us ; that we may naturally take care of them,
and for them ; that we may delight sincerely in
them ; that we may minister unto their wants,
temporal and spiritual ; that we may watch over
them with pity and compassion. These, and the
like, are the only ends for which we are, at any
time, called to the consideration of the spiritual
condition of one another ; if these be neglected,
the other is useless. And here lies a great aggrava-
tion of that neglect, in that such a way is made
for the avoidaiuce of it. Here lies the life or
death of all church society. All church society

REGEN^ERA.TION. 461

and relation is built on this supposition, that the
members of it are all regenerate. Some lay this
foundation in baptism only, professing that all
that are baptised are regenerate ; others require a
farther satisfaction in the real work itself. But
all build on the same foundation, that all church-
members are to be regenerate. And to what end
is this? namely, that they may all mutually per-
form those duties one towards another, which are
incumbent mutually on regenerate persons. If
these are omitted, there is an end of all profitable
use of church society. Churches without this are
but mere husks and shells of churches, carcases
without souls. For as there is no real union with
Christ without faith, so there is no real union
among the members of any church without love,
and that acting itself in all the duties mentioned.
Let not this ordinance be in vain.

But we raust return from this digression, to that
which lies before us, which is concerning what a
man may discern respecting himself being re-
generate or born again. I say then.

Fourthly, Men may come to an assured satis-
factory persuasion that themselves are regenerate,
and that so far infallible, as that it will not de-
ceive them when it is brought to the trial. For
there are many duties, whose performance in faith
unto the glory of God, and the edification of our
own souls, doth depend on this persuasion and
conviction. As,

1. A due sense of our relation unto God, and
answerable deportment of our spirits and hearts
towards him. He that is born again, is born of
God ; he is begotten of God by the immortal
seed of the word. Without a persuasion hereof,
2q 2

462 REGENERATION.

how can a man, on grounds of faith, carry himself
towards God as his Father? And how great a
part of our obedience towards him, and com-
munion with him, depends hereon, we all know.
If men fluctuate all their days in this matter, if
they come to no settlement in it, no comfortable
persuasion of it, they scarce ever act any genuine
child-like acts of love or delight towards God,
which exceedingly impeaches their whole obe-
dience.

2. Thankfulness for grace received is one of
the principal duties that is incumbent on believers
in this world. Now, how can a man in faith bless
God for that which he is utterly uncertain whether
he have received from him or not ? I know
some men run on in a road in this matter. They
M'ill bless God in a formal way, tor their regene-
ration, sanctification, justification, and the like.
But if you ask them, whether they themselves are
regenerate or not, they will be ready to scoft' at it ;
or, at least, to profess that they know no such
thing. What is this but to mock God, and in a
presumptuous manner to take his name in vain ?
But, if we would praise God, as we ought, tor his
grace, as we are guided and directed in the scrip-
ture, as the nature of the nicUter requires, with
such a frame of heart as may influence our whole
obedience, surely it cannot but be our duty to
know the grace that we have received.

3. Again, the main of our spiritual watch and
diligence consists in the cherishing, improving, and
increasing of the grace that we have received, the
strengthening of the new creature that is wrought
in us. Herein consists principally the life of faith,
and the exercise of that spiritual wisdom with

REGENERATION. 463

which faith furnishes the soul. Now, how can
any man apply himself hereunto, whilst he is alto-
gether uncertain whether he hath received any
principle of living, saving grace, ornot? Whereas,
therefore, God requires our utmost diligence,
watchfulness, and care in this matter, it is certain
that he requires also of us, and grants to us, that
which is the foundation of all these duties, which
lies in an acquaintance with that state and condi-
tion whereunto we belong. In brief, there is
nothing we have to do in reference to eternity, but
one way or other it hath a respect to our light and
convictions, as to our state and condition in this
world. And those who are negligent in the trial
and examination thereof, do leave all things be-
tween God and their souls at absolute uncertain-
tics, and dubious hazards, which is not to lead
the life of faith.

We shall now, upon these premises, return to
that part of the objection which is under conside-
ration. Say some, " We know not whether we
are regenerate or not, and therefore are altoge-
ther uncertain whether we have an interest in that
forgiveness which is with God ; nor dare ^ye, on
that account, admit of the consolation that is ten-
dered on the truth insisted on."

Supposing what hath been spoken in general,
I shall lay down the grounds of resolving this
perplexing doubt in the ensuing rules.

Rule I. — See that the persuasion and assur-
ance hereof, which you look after and desire, be
regular, and not such as is suited merely to your
own imaginations. Our second and third general
rules about the nature of all spiritual assurance,
and what is consistent therewith, are here to b&

454 REGENERATION.

taken into consideration. If you look to have
such an evidence of light into, and absolute con-
viction of this matter, as shall admit of no doubls,
fears, questionings, just occasions and causes of
new trials, teachings, and self-examinations, you
will be greatly deceived. Regeneration induceth
a new principle into the soul, but it doth not
utterly expel the old ; some would have security,
not assurance. The principle of sin and unbelief
will still abide in us, and still work in us. Their
abiding and their acting must needs put the soid
upon a severe inquiry, whether they arc not pre-
valent in it beyond what the condition of regene-
ration will admit. The constant conflicts we must
have with sin, will not suffer us to have always so
clear an evidence of our condition as we would
desire. Such a persuasion as is prevalent against
strong objections to the contrary, keeping up the
heart to a due performance of those duties in
faith, which belong to the state of regeneration,
is the substance of what in this kind you are to
look after.

Rule II. — If you are doubtful concerning your
state and condition, do not expect an extraordinary
determination of it, by an immediate testimony
of the Spirit of God. I grant, that God doth
sometimes, by this means, bring in peace and
satisfaction to the soul. He gives his own Spirit
immediately, to bear witness with ours that we are
the children of God, both upon the account of
regeneration and adoption. He doth so, but, as
far as we can observe, in a way of sovereignty,
when, and to whom he pleaseth. I3esides, that men
may content and satisfy themselves with his ordi-
nary teachings, consolations, and communications

REGENERATION. 465

of his grace, he hath left the nature of that
peculiar testimony of the Spirit very dark, and
difficult to be found out, few agreeing wherein it
doth consist, or what is the nature of it. No one
man's experience is a rule to others ; and an un-
due apprehension of it is a matter of great danger.
Yet it is certain, that humble souls, in extraordi-
nary cases, may have recourse to it with benefit
and relief thereby. This then you may desire,
you may pray for, but not with such a frame of
spirit as to refuse that other satisfaction which in
the ways of truth and peace you may find. This
is the putting of the hand into the side of Christ;
but blessed are they who believe, and yet have
not seen.

Rule III.— If you have, at any time formerly,
received any especial or immediate pledge or testi-
mony of God given to your souls, as to their sin-
cerity, and consequently their regeneration, labour
to recover it, and to revive a sense of it upon your
spirits, now in your darkness and trouble. I am
persuaded there are but few believers, but that
God doth at one time or other, in one duty
or other, entering into, or coming out of one
temptation or another, give some singular testi-
mony to their own souls and consciences concern-
ing their sincerity, and his acceptance of them.
Sometimes he doth this in a duty, wherein he hath
enabled the soul to make so near an approach to
him, as that it hath been warmed, enlivened,
sweetened, satisfied with the presence, the gracious
presence of God, and which God hath made to
him as a token of his uprightness. Sometimes,
when a man is entering into any great temptation,
trial, difficult or dangerous duty, that death itself

466 REGENERATION.

is feared in it, God comes in by one means or
other, by a secret intimation of his love, which he
gives him to take along with him for his furniture
and provision in his way, and thereby testifies to
him his sincerity. And this serves, hke the food
of Ehjah, for forty days in a wilderness condition.
Sometimes he is pleased to shine immediately into
the soul in the midst of its darkness and sorrow,
wherewith it is surprised, as not looking for any
such expression of kindness, and is thereby re-
lieved against its own pressing self-condemnation.
And sometimes the Lord is pleased to give these
tokens of love to the soul as its refreshment, when
it is coming off from the storm of temptations
wherewith it hath been tossed. And many other
times and seasons there are, wherein God is pleased
to give to believers some especial testimony in
their consciences to their own integrity. But now,
these are all v/rought by a transient operation of
the Spirit, exciting and enabling the heart to a
spiritual sensible apprehension and receiving of
God's expressing kindness towards it. These
things abide not in their sense, and in their power
which they have upon our affections, but imme-
diately pass away. They are therefore to be
treasured up in the mind and judgment, to be im-
proved and made use of by faith, as occasion shall
require ; but we are apt to lose them. Most men
know no other use of them, but whilst they feel
them ; yea, through ignorance in our duty to im-
prove them, they prove like a sudden light brought
into a dark place, and again removed, which seems
to increase, and really aggravates our sense of the
darkness. The true use of them is to lay them up,
and ponder them in our hearts, that they may be

REGENERATIOX. 467

supports and testimonies to us in a time of need.
Have you then, who are now in the dark as to
your state and condition, whether you are rege-
nerate or not, ever received any such refreshing
and cheering testimony from God given to your
integrity, and your acceptance vv^ith him there-
upon ? Call it over again, and make use of it
against those discouragements which arise from
your present darkness in this matter, and which
keep you off from sharing in the consolation ten-
dered to you in this word of grace.

Rule IV. — A due spiritual consideration of
the causes and effects of regeneration, is the or-
dinary way and means whereby the souls of
believers come to be satisfied concerning that
work of God in them, and upon them. The
principal causes of this work, are the Spirit and
the word. He that is born again, is born of the
Spirit, John iii. 6.; and of the word : " Of his
own will begat he us by the word of truth,"
Jam. i. 18. *' We are born again by the word
of God that abideth for ever," 1 Peter i. 23.
Wherever, then, a man is regenerate, there hath
been an effectual work of the Spirit and of the
word upon his soul. This is to be inquired into
and after ; ordinarily it will discover itself. Such
impressions will be made upon the soul, such a
change will be wrought and produced in it, as
will not escape a spiritual diligent search and
inquiry. And this is much of the duty of such
as are in the dark, and uncertain concerning
the accomplishment of this work in themselves.
Let them call to mind what have been the actings
of the Spirit by the word upon their souls ; what
Jight thereby hath been communicated unto their

468 REGENERATION.

minds ; what discoveries of the Lord Christ, and
way of salvation, have been made to them ; what
sense and detestation of sin have been wrought
in them ; what satisfaction hath been given unto
the soul, to choose, accept, and acquiesce in the
righteousness of Cluist ; what resignation of the
heart unto God, according to the tenor of the
covenant of grace, it hath been wrought unto.
Call to mind what transactions there have been
between God and your souls about these things ;
how far they have been carried on ; whether you
have broken off the treaty with God, and refused
his terms ; or if not, where the stay is between
you, and what is the reason, since God hath
graciously begun to deal thus with you, that you
are not yet come to a thorough close with him
in the work and design of his grace ; the defect
must of necessity lie on your parts. God doth
nothing in vain ; had he not been willing to
receive you, he would not have dealt with you
so far as he hath done. There is nothing then
remains to establish your condition, but a
resolved act of your own wills, in answering the
mind and will of God. And, by this search,
may the soul come to satisfaction in this matter,
or at least find out and discover where the hin-
drance is, whence the uncertainty doth arise, and
what is wanting to complete its desire.

Again, this work may be discovered by its
effects. There is something that is produced by
it in the soul, which may also be considered
either with respect to its being and existence, or
to its actings and operations ; in the first regard,
it is spirit, " that which is born of the Spirit,'*
John iii. 6. which is produced by the eftectual

REGENERATION. 469

operation of the Spirit of God, it is spirit; a new
creature : " He that is in Christ Jesus (who is
born again) is a new creature," 2 Cor. v. 17.;
a new hfe, a spiritual life, Gal. ii. 20. Eph. ii. 1.
In brief, it is an habitual furnishment of all the
faculties of the soul with new spiritual vital
principles, enabling a person, in all instances of
obedience, to lead a spiritual life unto God.
This principle is by this work produced in the
soul ; and, in respect of its actings, it consists in
all the gracious operations of the mind, will,
heart, and affections, in the duties of obedience
which God hath required of us. This is that
which gives life to our duties, (without which the
best of our works are but dead works,) and
renders them acceptable unto the living God. It
is not my business at large to pursue and declare
these things. I only mention them, that persons
who are kept back from a participation of the
consolation tendered from the forgiveness that is
with God, because they cannot comfortably con-
clude that they are born again, may know how
to make a right judgment of themselves, as
knowing that it is such persons alone unto whom
these consolations do truly and really belong.
Let such persons, then, not fluctuate up and
down in generals and uncertainties, with heart-
less complaints, which is the ruin of the peace of
their souls ; but let them really put things to the
trial, by the examination of the causes and
effects of the work they inquire after. It is by
the use of such means, whereby God v/ill be
pleased to give them all the assurance and
establishment concerning their state and con-
dition, which is needful for them, and which

2 R

470 REGENERATION.

may give them encouragement in their oours© of
obedience. But, supposing all that hath been
spoken, what if a man, by the utmost search and
inquiry that he is able to make cannot attain any
satisfactory persuasion, that indeed this great
work of God's grace hath passed upon his soul ;
is this a sufficient ground to keep him off from
accepting of support and consolation from this
truth, that there is forgiveness with God, which
is the design of the objection laid down before ?
I say, therefore, further, that,

1. Regeneration doth not, in order of time,
precede the soul's interest in the forgiveness that
is with God, or its being made partaker of the
pardon of sin. I say no more but that it doth not
precede it in order of time, not determining which
hath precedency in order of nature. That, I confess,
which the method of the gospel leads to, is, that
absolution, acquittance, or the pardon of sin, is
the foundation of the communication of all saving
grace to the soul, and so precedes all grace what-
ever in the sinner. But, because this absolution,
or pardon of sin, is to be received by faith, whereby
the soul is really made partaker of it, and all the
benefits belonging thereunto; and that faith also is
the radical grace which we receive in our regene-
ration ; for it is by faith that our hearts are puri-
fied, as an instrument in the hand of the great
purifier, the Spirit of God ; I place these two
together, and shall not dispute as to their priority
in nature; but in time the one doth not precede
the other.

2. It is hence evident, that an assurance of
being regenerate is no way previously necessary
to the believing of an interest ir. forgiveness ; so

REGENERATION. 471

that although a man have not the former, it is or
may be his duty to endeavour the latter. When
convinced persons cried out. What shall we do to
be saved ? the answer was, Believe, and you shall
be so. Believe in Christ, and in the remission of
sin by his blood, is the first thing that convinced
sinners are called to. They are not directed first
to secure their souls that they are born again, and
then afterwards to believe; but they are first to
believe that the remission of sin is tendered to
them in the blood of Christ, and that by hhn they
may be justified from all things from which they
could not be justified by the law ; nor upon this
proposition is it the duty of men to question whe-
ther they have faith or no, but actually to believe ;
and faith, in its operation, will evidence itself.
See Acts xiii. 38, 39. Suppose, then, that you do
not know that you are regenerate, that you are
born of God ; that you have no prevailing, refresh-
ing, constant evidence or persuasion thereof;
should this hinder you? Should this discourage
you from believing forgiveness, from closing with
the promises, and thereby obtaining in yourselves
an interest in that forgiveness that is with God?
Not at all ; nay, this ought exceedingly to excite
and stir you up to your duty herein. For,

(1 .) Suppose that it is otherwise ; that indeed
you are yet in the state of sin, and are only
brought under the power of light and conviction ;^
this is the way for a translation into an estate of
spiritual life and grace. If you will forbear the
acting of faith upon, and for forgiveness, until you
are regenerate, you may, and probably you will,
come short both of forgiveness and regeneration
also. Here lay your foundation, and then your

472 REGENERATION.

building will go on. This will open the door to
you, and give you an entrance into the kingdom of
Ciod. Christ is the door; do not think to climb up
over the wall : enter by him, or you will be kept out.

(2.) Suppose that you are born again, but yet
know it not, as it is the condition of many : this
is the way whereby you may receive an evidence
thereof. It is good embracing of all signs, tokens,
and pledges of our spiritual condition ; and it is so
to improve them : but the best course is to follow
the genuine natural actings of faith, which leads
us into the most settled apprehensions concerning
our relation to God, and acceptance with him.
Believe first the forgiveness of sin, as the effect of
mere grace and mercy in Christ. Let the faith
hereof be nourished and strengthened in your
souls. This will insensibly influence your hearts
to a comforting gospel persuasion of your state and
condition towards God, which will be accompanied
with assured rest and peace.

To wind up this discourse, remember, that what
has been spoken with reference to the state of re-
generation in general, may be applied to every
particular objection, or cause of fear or discourage-
ment, that may be reduced to that head. Such
are all objections that arise from particular sins,
from aggravations of sin by their greatness or
circumstances, or relapses into them. The way
that the consideration of these things prevails upon
the mind to fear, is by begetting an apprehension
in men that they are not regenerate ; for if they
were, they suppose they could not be so overtaken
or entangled. The rules, therefore, laid down are
suited to Uie straits of the souls of sinners in all
such particular cases.

REGENERATION. 473

Lastly, There was somewhat in particular added
in the close of the objection, which, although it
be not directly in our way, nor of any great im-
portance in itself, yet having been mentioned, it
is not unmeet to remove it out of the way, that it
may not leave entanglements upon the minds of
any. Now this is, that some know not, nor can
give an account of, the time of their conversion to
God, and therefore cannot be satisfied that the
saving work of his grace hath passed upon
them. This is usually and ordinarily spoken to :
and I shall therefore briefly give an account con-
cerning it.

1. It hath been shewed, that in this matter
there are many things whereon we may regularly
found a judgment concerning ourselves ; and it is
great folly to wave them all, and put the issue of
the matter upon one circumstance. If a man have
a trial at law, wherein he hath many evidences
speaking for him, only one circumstance is dubious
and in question, he will not cast the weight of his
cause on that disputed circumstance, but will
plead those evidences that are more clear, and
testify more fully in his behalf. I will not deny,
but that this matter of the time of conversion is
oft-times an important circumstance. In the
affirmative, when it is known, it is of great use,
tending to stability and consolation ; but yet it is
still but a circumstance, such as the being of the
thing itself doth not depend upon. He that is
alive may know that he was born, though he
know neither the place where, nor the time when
he was so. And so may he that is spiritually
alive, and hath ground of evidence that he is so,
that he was born again, though he know neither

2r2

474 iMPERFECTioys ly duties.

when, nor where, nor how. And this case is usual
in persons of quiet natural tempers, who have had
the advantage of education under means of light
and grace. God oft-times, in such j>erson5, begins
and carries on the work of his grace insensibly, so
that they come to good growth and maturity be-
fore they know that they are alive. Such persons
come at length to be satisfied in saying, with the
blind man in the gospel, How our eyes were
opened, we know not ; only one thing we know,
whereas we were blind by nature, now we see.

2. Even in this matter also, we must, it may
be, be content to live by faith, and to believe as
well what God hath done in us, if it be the matter
and subject of his promises, as what he hath done
for us, the ground whereof also is the promise, and
nothing else.

"-e

Objections from the preserd state and condi-
tion of the soul : Weakness and imper-
fection of duty. Opposition from indwelling
sin.

There is another head of objection against
the soul's receiving consolation from an interest in
forgiveness, arising from the consideration of its
present state and condition as to actual holiness,
duties, and sins. Souls complain, when in dark-
ness and under temptations, that they cannot lind
that holiness, nor those fruits of it, in themselves,
which they supjx)se an interest in f>ardoning mercy
will produce. Their hearts they find are weak,
and all their duties are worthless ; if they were
weighed in the balance, they would be all found
too li^ht. In the best of them there is such a mix-
tttie of self-hypocrisy, unbehef. vain-glory, that they

IMPERFECTIONS IN DUTIES. 475

are even ashamed and confounded with the re-
membrance of them. These things fill them with
discouragements, so that they refuse to be com-
forted, or to entertain any refreshing persuasion
from the truth insisted on ; but rather conclude,
til at they are utter strangers to that forgiveness
which there is with God ; and so continue help-
less in their depths.

According to the method proposed, and hitherto
pursued, I shall only lay down some such general
rules as may support a soul under the despon-
dencies that are apt in such a condition to befal
it, that none of these things may weaken it in its
endeavours to lav hold of fors^iveness. And,

I. This is the proper place to put in execution
our seventh rule, to take heed of heartless com-
plaints when vigorous actings of grace are ex-
pected of us. If it be thus indeed, why lie you on
your faces ? why do you not rise, and put out
yourselves to the utmost, giving all diligence to
add one grace to another, until you find yourselves
in a better frame? Supposing, then, the putting
of that rule into practice, I add, that,

1. Known holiness is apt to degenerate into
self-righteousness. What God gives us on the
account of sanctification, we are ready enough to
reckon on the score of justification. It is a hard
thing to feel grace, and to believe as if there were
none. We have so much of the Pharisee in us by
nature, that it is sometimes well that our good is
hid from us. Wc are ready to take our corn and
wine, and bestow them on other lovers. Were
there not in our hearts a spiritually sensible prin-
ciple of corruption, and in our duties a discernible
mixture of self, it would be impossible we should

476 IMPERFECTIONS IN DUTIES.

walk so humbly as is required of those who hold
communion with God in a covenant of grace and
pardoning mercy. It is a good life which is at-
tended with a faith of righteousness, and a sense
of corruption. Whilst I know Christ's righteous-
ness, I shall the less care to know my own holi-
ness. To be holy is necessary ; to know it, some-
times a temptation.

2. Even duties of God's appointment, when
turned into self-righteousness, are God's greatest
abhorrence, Isa. Ixvi. 2, 3. What hath a good
original, may be vitiated by a bad end.

3. Oftentimes holiness in the heart is more
known by the opposition that is there made to it,
than by its own prevalent working ; the Spirit's
operation is known by the flesh's opposition. We
find a man's strength by the burden he carries,
and not the pace that he goes. " Oh, wretched
man that I am, who shall deliver me from the body
of this death ?" is a better evidence of grace and
holiness, than " God, I thank thee I am not as
other men." A heart pressed, grieved, burdened,
not by the guilt of sin only, which reflects with
trouble on an awakened conscience, but by the
close adhering power of indwelling sin, tempting,
seducing, soliciting, hindering, captivating, con-
ceiving, restlessly disquieting, may from thence
have as clear an evidence of holiness, as from a
delightful fruit-bearing. What is it that is trou-
bled and grieved in thee ? what is it that seems to
be almost killed and destroyed, that cries out,
complains, longs for deliverance ? Is it not the
new creature ? is it not the principle of spiritual
life, whereof thou art partaker ? I speak not of
trouble and disquietments for sin committed, nor

IMPERFECTIONS IN DUTIES. 477

of fears and perturbations of mind, lest sin should
break forth to loss, shame, ruin, dishonour ; nor
of the contending of a convinced conscience, lest
damnation should ensue ; but of the striving of
the spirit against sin, out of a hatred and a loath-
ing of it, upon all the mixed considerations of
love, grace, mercy, fear, the beauty of holiness,
excellency of communion with God, that are pro-
posed in the gospel. If thou seemest to thyself to
be only passive in these things, to do nothing but
to endure the assaults of sin ; yet if thou art sen-
sible, and standest under the stroke of it, as under
the stroke of an enemy, there is the root of the
matter. And as it is thus as to the substance and
being of holiness, so it is also as to the degrees of
it. Degrees of holiness are to be measured more
by opposition than self-operation. He may have
more grace than another, who brings not forth so
much fruit as the other ; because he hath more
opposition, more temptation, Isa. xli. 17. And
sense of the want of all, is a great sign of some-
what in the soul.

II. As to what was alleged to the nothingness,
the selfishness of duty, I say,

1. It is certain, whilst we are in the flesh, our
duties will taste of the vessel whence they proceed.
Weakness, defilements, treachery, hypocrisy, will
attend them. To this purpose, whatever some
pretend to the contrary, is the complaint of the
church, Isa. Ixiv. 6. The chaff oftentimes is so
mixed with the wheat, that corn can scarce be
discerned. And this know, that the more spiii-
tual any man is, the more he sees of his unspiritual-
ness in his spiritual duties. An outside perform-
ance will satisfy an outside christian. Job abhorred

478 IMPERFECTIONS IN DUTIES.

himself most, when he knew himself best. The
clearer discoveries we have had of God, the viler
will every thing of self appear. Nay, further,
duties and performances are oftentimes very ill
measured by us ; and those seem to be first, which
indeed are last, and those to be last, which indeed
are first. I do not doubt but a man, when he hath
had distractions to wrestle with, no outward advan-
tage to further him, no extraordinary provocations
of hope, fear, or sorrow, on a natural account, in
his duty, may rise from his knees with thoughts
that he hath done nothing in his duty but pro-
voked God ; when there hath been more workings
of grace, in contending v^ith the deadness cast on
the soul by the condition that it is in, than when
by a concurrence of moved natural affections, and
outward provocations, a frame hath been raised,
that hath to the party himself seemed to reach to
heaven ; so that it may be, this perplexity about
duties is nothing but what is common to the people
of God, and which ought to be no obstruction to
peace and settlement.

2. As to the pretence of hypocrisy, you know
what is usually answered ; it is one thing to do a
tiling in hypocrisy, anothe'r not to do it without a
mixture of hypocrisy. Hypocrisy, in its long
extent, is every thing that for matter or manner
comes short of sincerity. Now, our sincerity is
no more perfect than our other graces ; so that in
its measure it abides with us, and adheres to all we
do. In like manner, it is one thing to do a thing
for vain-glory, and to be seen of men, another not
to be able wholly to keep off the subtle insinua-
tions of self and vain-glory. He that doth a thing
in hypocrisy and for vain glory, is satisfied with

IMPERFECTIONS IN DUTIES. 479

some corrupt end obtained, thongh he be sensible
that he sought such an end. He that doth a thing
with a mixture of hypocrisy, that is, with some
breaches upon the degrees of his sincerity, witli
some insensible advancements in performance on
outward considerations, is not satisfied with a self-
end attained, and is dissatisfied with the defect of
his sincerity. In a word, wouldst thou yet be
sincere, and dost endeavour so to be in private
duties and in public performances ; in praying,
hearing, giving alms, zealous actings for God's
glory and the love of the saints, though these
duties are not, it may be, sometimes done without
sensible hypocrisy, I mean as traced to its most
subtle insinuations of self and vain-glory ; yet are
they not done in hypocrisy ; nor do they denomi-
nate the persons by whom they are performed
hypocrites. Yet I say of this, as of all that is
spoken before, it is of use to relieve us under a
troubled condition, but of none to support us or
encourage us to abide in it.

3. Know that God despiseth not small things ;
he takes notice of the least breathings of our hearts
after him, when we ourselves can perceive no such
thing. He knows the mind of the Spirit, in those
workings which are never formed to that height,
that we can reflect upon them with our observa-
tion. Every thing that is of him is noted in his
book, though not in ours ; he took notice, that
when Sarah was acting unbelief towards him, yet
that she shewed respect and regard to her husband,
calling him lord. Gen. xviii. 12. 1 Pet. iii. 6. And
even whilst his people are sinning, he can find
something in their hearts, words, or ways, that
pleaseth liim ; much more so in their duties. He

480 IMPERFECTIONS IN DUTIES.

is a skilful refiner, that can find much gold in
that ore where we see nothing but lead or clay.
He remembers the duties which we forget, and for-
gets the sins which we remember. He justifies
our persons, though ungodly, and will also our
duties, though not perfectly godly.

4. To give a little further support in reference
unto our wretched miserable duties, and to them
that are in perplexities on that account, know
that Jesus Christ takes whatever is evil and un-
savoury out of them, and makes them accept-
able. When an unskilful servant gathers many
herbs, flowers, and weeds in a garden, you gather
those out that are useful, and cast the rest out of
sight. Christ deals so with our performances.
All the ingredients of self that are in them on any
account, he takes away, and adds incense to what
remains, and presents it to God. This is the cause
that the saints at the last day, when they meet their
own duties and performances, they know them not,
they are so changed from what they were when
they went out of their hands : " Lord, when
saw we thee naked or hungry ?" so that God
accepts a little, and Christ makes our little a great
deal.

5. Is this an argument to keep thee from be-
lieving ? The reason why thou art no more holy
is, because thou hast no more faith. If thou hast
no holiness, it is because thou hast no faith ; holi-
ness is the purifying of the heart by faith, or our
obedience unto the truth. And the reason why
thou art no more in duty, is because thou art no
more in believing ; the reason why thy duties are
weak and imperfect, is because thy faith is weak
and imperfect. Hast thou no holiness? believe,

INDWELLING 8IN. 481

that thou mayest have ; hast thou but a httle, or
that which is imperceptible ? be stedfast in be-
lieving', that thou mayest abound in obedience.
Do not resolve not to eat thy meat until thou art
strong, when thou hast no means of being strong,
but by eating thy bread, which strengthens the
heart of man.

Again, The powerful tumultuating of indwell-
ing sin or corruption, is another cause of the
same kind of trouble and despondency : " They
that are Christ's have crucified the flesh, with the
lusts thereof." But we find, say some, several
corruptions working effectually in our hearts, car-
rying us captive to the law of sin ; they disquiet
with their power, as well as with their guilt. Had
we been made partakers of the law of the Spirit
of life, we had, ere this, been more set free from
the law of sin and death. Had sin been pardoned
fully, it would have been subdued more effectually.

There are three considerations which make the
actings of indwelling sin to be so perplexing to
the soul.

1. Because they are unexpected. The soul
looks not for them upon the first great conquest
made of sin, and universal engagement of the
heart unto God. When it first says, " I have
sworn, and have stedfastly purposed to keep thy
righteous judgment," commonly there is peace
at least for a season from the vigorous actings of
sin. There are many reasons why so it should be :
old things are then passed away, all things are
become new ; and the soul, under the power of
that universal change, is utterly turned away
from those things that should foment, stir up,
provoke, or cherish any lust or temptation. Now,
2s

482 INPWELLING SIN.

when some of these advantages are past, and sin
begins to stir and act again, the soul is surprised,
and thinks the work that he hath passed through,
was not true and effectual, but temporary only.
Yea, he thinks perhaps that sin hath more strength
than it had before, because he is more sensible
than he was before. As one that hath a dead
arm or limb, whilst it is mortified, endures deep
cuttings and lancings, and feels them not ; when
spirits and sense are brought into the place again,
he feels the least cut, and may think the instru-
ments sharper than they were before, when all the
difference is, that he hath got a quickness of
sense, which before he had not. It may be so
with a person in this case ; he may think lust
more powerful than it was before, because he is
more sensible than he was before. Yea, sin in
the heart is like a snake or serpent ; you may
pull out the sting of it, and cut it into many
pieces ; though it can sting mortally no more,
nor move his whole body at once, yet it will move
in all its parts, and make an appearance of a
greater motion than formerly. So it is with lust,
when it hath received its death's wound and is
cut in pieces, yet it moves in so many parts as it
were in the soul, that it amazes him that hath to
do with it ; and thus coming unexpectedly, fills
the spirit oftentimes with disconsolation.

2. It hath also in its actings a universality.
This also surprises ; there is a universality in the
actings of sin, even in believers. There is no evil
that it will not move to ; there is no good that it
will not attempt to hinder ; no duty that it will
not defile. And the reason of this is, because we
are sanctified but in part ; not ia any part wholly,

INDWELLING SIN. 483

l^hoiigli savingly and truly in every part. There
is sin remaining in every faculty, in all the aflfec-
tions, and so may be acting in and towards any
sin that the nature of man is liable to. Degrees
of sin there are, that all regenerate persons are
exempted from ; but unto solicitations to all kinds
of sin, they are exposed ; and this helps on the
temptation.

3. It is endless and restless ; never quiet, con-
quering nor conquered : it gives not over, but
rebels being overcome, or assaults afresh having
prevailed. Oft-times, after a victory obtained,
and an opposition subdued, the soul is in expec-
tation of rest and peace from its enemies : but
this holds not. It works and rebels again and
again, and will do so whilst we live in this world ;
so that no issue will be put to our conflict, but by
death. This is at large handled elsewhere, in a
treatise lately published on this peculiar subject.

These and the like considerations attending
the actings of indwelling sin, do oftentimes en-
tangle the soul in making a judgment of itself,
and leave it in the dark as to its state and con-
dition.

A few things shall be offered to this objec-
tion also.

1 . The sensible, powerful actings of indwelling
sin, are not inconsistent with a state of grace.
There are in the same person contrary principles,
the flesh and the spirit ; these are contrary, and
there are contrary actings from these principles :
''The flesh lusteth against the spirit, and the spirit
against the flesh :" Gal. v. 17. and these actings are
described to be greatly vigorous in other places ;
*' Lust wars against our souls," James iv. 1.

484 INDWELLING SIN.

1 Pet. ii. 11. Now, to war is not to make faint
or gentle opposition, to be slighted and contemned,
but it is to go out with great strength, to use craft,
subtlety, and force, so as to put the whole issue
to a hazard. So these lusts war ; such are their
actings in and against the soul. And therefore
the apostle saith, " You cannot do the things that
you would," Gal. v. 1. In this conflict indeed the
understanding is left unconquered ; it condemns
and disapproves of the evil led into : and the will
is not subdued ; it would not do the evil that is
pressed upon it, and there is a hatred or aversion
remaining in the affections to sin : but yet notwith-
standing, sin rebels, fights, tumultuates, and leads
captive, Rom. vii. 14 — 17. This objection, then,
may receive this speedy answer. Powerful actings
and workings, universal endless strugglings of in-
dwelling sin, seducing to all that is evil, putting
itself forth to the disturbance and unsettlement of
all that is good, is no sufficient ground to conclude
a state of alienation from God. See for this the
other treatise before mentioned at large.

2. Your state is not at all to be measured by
the opposition that sin makes to you, but by the
opposition you make to it ; be that ever so great,
if this be good, be that ever so restless and power-
ful, if this be sincere, you may be disquieted, you
can have no reason to despond.

I have mentioned these things, only to give a
specimen of the objections which men usually raise
up against an actual closing with the truth insisted
on, to their consolation : and we have also given
in upon them some rules of truth for their relief,
not intending in them absolute satisfaction as to
the whole of tlie cases mentioned, but only to

DEPORTMENT OF THE SOUL. 48.5

remove the darkness raised by them so out of the
way, as that it might not hinder any from mixing
the word with faith, which hath been dispensed
from this blessed testimony, that '' there is for-
giveness with God, that he may be feared."

Verses V. and VI.

We now proceed to the second part of this
psalm, which contains the deportment of a sin-
perplexed soul; when by faith it hath discovered
where its rest lies, and from whom its relief is to
be expected ; even from the forgiveness which is
with God, whereof we have spoken.

There are two things in general, as was before
mentioned, that the soul in that condition applies
itself to ; whereof the first respects itself, and the
other the whole Israel of God.

That which respects itself, is the description of
that frame of heart and spirit which he was brought
into, upon faith's discovery of forgiveness in God ;
with the duties that he applied himself to, the
grounds of it, and the manner of its performance,
ver. 5, 6.

/ luait for the Lordy my soul doth waitj and
in his word do I hope.

My soul waiteth for the Lord, more than they
that watch for the morning : I say^ 7nore than
they that watch for the rnorning.

Herein, I say, he describes both his frame of
spirit, and the duty he applied himself to, both as
to matter and manner.

1. I shall, as in the method hitherto observed,

first consider the reading of the words, then their

sense and importance, with the suitableness of the

things mentioned in them to the condition of the

2 b 2

486 DEPORTMENT OF THE SOUL.

soul under consideration ; all which will yield us
a foundation of the observations that are to be
drawn from them.

The words rendered strictly, or word for word,
lie thus:

" I have earnestly expected Jehovah ; my soul
hath expected, and in his word I have tarried, or
waited."

^' My soul to the Lord, more than (or before)
the watchmen in the morning ; the watchmen in
the morning ; or unto the morning."

" I have waited or expected ;" the word in the
original signifies to expect, to hope, to wait.
The word denotes, to be intent on any one
with great desire ; to behold or regard him, and
to depend upon him ; and it also expresses
the earnest inclination and intention of the will
and mind.

Paul seems to have expressed this word to the
full, Rom. viii. 19. by apokaradokia, an intent or
earnest expectation, expressing itself by putting
forth the head, and looking round with earnestness
and diligence. — And this is also signified expressly
by this word. Psalm Ixix. 20. in the Heb.
"■ And I looked for some to take pity." I looked
round about, this way and that way, diligently
and solicitously, to see if any would pity me, or
lament with me.

Thus, I have waited, is as much as, *' I have
diligently, with intenseness of soul, mind, will, and
affections, looked unto God, in earnest expec-
tation of that from him which I stand in need of;
and which must come forth from the forgiveness
that is with him."

2. I have, saith he, waited for, or expected,

DEPORTMENT OF THE SOUL. 487

Jehovah ; he uses the same name of God in his
expectation, that he first fixes on in his appHca-
tion to him.

And it is not this or that means, nor this or
that assistance, but it is Jehovah himself that he
expects and waits for. It is Jehovah himself
that must satisfy the soul ; his favour and loving-
kindness, and what flows from them. If he come
not himself, if he give not himself, nothing else
will relieve.

3. '' My soul doth wait," or expect; it is no
outward duty that I am at, no lip-labour, no
bodily work, no formal, cold, careless perform-
ance of a duty; no, ''my soul doth wait;" it is
soul- work, heart-work, I am at ; I wait, I wait
with my whole soul.

4. "In his word do I hope," or wait. There
is not any thing of difficulty in these words ; the
word used (in the Hebrew) signifies " to hope,
expect, endure, and sustain, with care, solicitous-
ness, and endeavours." Hence the Septuagint
have rendered the word, " I have sustained and
waited with patience."

And this on the word ; or he sustained his soul
with the word of promise, that it should not
utterly faint. Seeing he had made a discovery
of grace and forgiveness, though yet at a great
distance ; he had a sight of land, though he was
yet in a storm at sea ; and therefore encourages
himself, or his soul, that it doth not despond.

But yet all this that we have spoken reaches
not the intenseness of the soul of the psalmist in
this his expectation of Jehovah. The earnest
engagement of his soul in this duty rises up
above what he can express. Therefore he

488 DEPORTMENT OF THE SOUL.

proceeds, ver. 6. " My soul," saith he, " waiteth
for the Lord," that is, expects him, looks for him,
waits for his coming to me in love, and with for-
giveness, " more than the watchers for the morn-
ing, the watchers for the morning."

These latter words are variously rendered, and
variously expounded. The Septuagint and vulgar
I^tin render them, " from the morning- watch
until night ;" others, " from those that keep the
morning- watch, unto those that keep the evening-
watch." " More than the watchers in the morn-
ing, more than the watchers in the morning."

The words are also variously expounded.
Austin would have them to signify, the placing
of our hopes on the morning of Christ's resurrec-
tion, and continuing in them until the night of
our own death.

Jerome, who renders the words, *' from the
morning-watch to the morning-watch," expounds
them, of continuing our hopes and expectations,
from the morning that we are called into the
Lord's vineyard, to the morning when we shall
receive our reward, as much to the sense of the
place as the former : and so Chrysostom interprets
it of our whole life.

It cannot be denied that they were led into
these mistakes by the translation of the Septua-
gint and that of the vulgar Latin, both of which
have divided words quite contrary to their proper
dependence ; and read them thus : '' My soul
expcctcth the Lord. From the morning-watch
to the night-watch, let Israel trust in the Lord."
So making the words to belong to llie following
exhortation to others, which are plainly a part of
the expression of his own duty.

DEPORTMENT OF THE SOUL. 489

The words then are a comparison, and an allu-
sion to watchmen, and may be taken in one of
these two senses.

1 . In things civil : as those who keep the watch
of the night, do look, and long for, and expect
the morning, when being dismissed from their
guard, they may take that sleep that they need
and desire, which expresses a very earnest expec-
tation, inquiry, and desire : or,

2. In things sacred : with the Chaldee para-
phrast, which renders the words, " more than they
that look for the morning- watch, which they care-
fully observe, that they may offer the morning
sacrifice." In this sense, as saith he, the warders
and watchers in the temple do look diligently after
the appearance of the morning, that they may
with joy offer the morning sacrifice in the ap-
pointed season; so, and with more diligence, doth
my soul wait for Jehovah.

You see the reading of the words; and how far
the sense of them opens itself to us by that con-
sideration.

Let us then, next, see briefly the several parts
of them, as they stand in relation one to another.
We have, then,

1 . The expression of the duty wherein he was ex-
ercised ; and that is, earnest waiting for Jehovah.

2. The foundation of his waiting and expecta-
tion ; that is, the word of God, the word of pro-
mise ; he diligently hoped in the word.

3. The frame of his spirit in, and the manner
of his performance of this duty expressed,

(1.) In the words themselves that he uses, ac-
cording as we opened them before.

(2.) In the emphatical reduplication, yea.

490 DEPORTMENT OF THE SOUL.

triplication of his expression of it; " I wait for God,
my soul waiteth for God, my soul for the Lord."

(3.) In the comparison instituted between his
discharge of his duty, and other performances of a
corporeal watch, with the greatest care and dili-
gence ; '' more than they that watch for the
morning." So that we have,

1. The duty he performed ; earnest waiting and
expectation.

2. The object of his waiting, Jehovah himself.

3. His support in that duty, the word of
promise.

4. The manner of his performance of it.
(1.) With earnestness and diligence.
(2.) With perseverance.

Let us then now consider the words, as they con-
tuin the frame and working of a sin-entangled soul.

Having been raised out of his depths by the
discovery of forgiveness in God, as was before
declared ; yet not being immediately made par-
taker of that forgiveness, as to a comforting sense
of it, he gathers up his soul from wandering from
God, and supports it from sinking under his pre-
sent condition.

" It is," saith he, '' Jehovali alone, with whom
is forgiveness, that can relieve and do me good ;
his favour, his loving-kindness, his communication
of mercy and grace from thence, is that which I
stand in need of; on him therefore do I with all
heedfulness attend ; on him do I wait ; my soul is
filled with expectation from him : surely he will
come to me, he will come and refresh me ; though
he seem as yet to be afar off, and to leave me in
tJiese depths, yet I have his word of promise to
suj)port and stay my soul, on which I will lean.

DEPORTMENT OF THE SOUL. 491

until I obtain the enjoyment of him, and his kind-
ness, which is better than life."

And this is the frame of a sin-entangled soul,
who hath really by faith discovered forgiveness in
God, but is not yet made partaker of a comforting
refreshing sense of it. And we may represent it
in the ensuing observations.

I. The first proper fruit of faith's discovery of
forgiveness in God to a sin-distressed soul, is wait-
ing in patience and expectation.

II. The proper object of a sin-distressed soul's
waiting and expecting, is God himself as recon-
ciled in Christ : " I have waited for Jehovah."

III. The word of promise is the soul's great sup-
port in waiting for God : " in thy word do I hope."

IV. Sin-distressed souls wait for God with
earnest intention of mind, diligence, and expecta-
tion ; from the redoubling of the expression.

V. Continuance in waiting until God appears
to the soul, is necessary and prevailing : necessary,
as that without which we cannot attain assistance;
and prevailing, as that wherein we shall never fail.

V^I. Establishment in waiting where there is no
present sense of forgiveness, yet gives the soul
much secret rest and comfort. This observation
arises from the influence which these verses have
unto those that follow. The psalmist having attained
thus far, can now look about him, and begin to
deal with others, and exhort them to an expecta-
tion of grace and mercy.

And thus, though the soul be not absolutely in
the haven of consolation where it would be, yet it
hath cast out an anchor that gives it establish-
ment and security. Though it be still tossed,
yet it is secured from shipwreck, and is rather

492 PATIENT EXPECTATION.

sick than in danger : a waiting condition is a con-
dition of safety.

Hence it is that he now turns himself to others,
and, upon the experience of the discovery that he
had made of forgiveness in God, and the esta-
bhshment and consolation he found in waiting on
him, he calls upon, and encourages others to the
same duty, ver. 7, 8.

The propositions laid down, I shall briefly pass
through ; still with respect to the state and condi-
tion of the soul, represented in the psalm. Many
things that might justly be insisted on in the im-
provement of these truths, -have been anticipated
in our former general rules. To them we must
therefore sometimes have recourse ; because they
must not be again repeated. On this account, I
say, we shall pass through them with all briefness
possible ; yet so as not wholly to omit any direc-
tions that are here tendered to us, as to the guid-
ance of the soul, whose condition, and the working
of whose faith, is here described. This therefore,
in the first place, is proposed.

The Jirst proper fruit of faitK s discovery of for-
giveness in God to a sin-distressed soul, is
waiting in patience and expectation.

This the psalmist openly and directly applies
himself unto, and expresses to have been, as his
duty, so his practice. And he doth it so empha-
tically, as was manifested in the opening of the
words, that I know not that any duty is any where
in the scripture so recommended and lively repre-
sented to us.

You must therefore, for the right understand-
ing of it, call to mind what hath been spoken

PATIENT EXPECTATION. 493

concerning the state of the soul inquired into ; its
depths, entanglements, and sense of sin, with its
application to God about those things, as also
remember what hath been delivered about the
nature of forgiveness, with the revelation that is
made of it to the faith of believers ; and that this
may be done, where the soul hath no refreshing
sense of its own interest therein. It knows not
that its own sins are forgiven, although it believes
that there is forgiveness with God. Now, the
principal duty that is incumbent on such a soul,
is that laid down in the proposition, namely,
patient waiting and expectation.

Two things must be done in reference here-
unto; 1. The nature of the duty itself is to be
declared. And, 2. The necessity and useful-
ness of its practice is to be evinced and demon-
strated.

For the nature of it, something hath been inti-
mated, giving light into it, in the opening of the
words here used by the psalmist to express it by.
But we may observe, that these duties, as required
of us, do not consist in any particular acting of the
soul, but in the whole spiritual frame and deport-
ment of it, in reference to the end aimed at in and
by them. And this waiting, as here and else-
where commended to us, and which is compre-
hensive of the especial duties of the soul in the case
insisted on and described, comprehends these three
things: 1. Quietness, in opposition to haste, and
tumultuating of spirit, 2. Diligence in opposition
to spiritual sloth, despondency, and neglect of
means. 3. Expectation, in opposition to despair,
distrust, and other proper immediate actings of
unbelief.

2 T

494 PATIENT EXPECTATION.

1 . Quietness. Hence this waiting itself is some-
times expressed by silence. To wait is to be silent :
*' It is good both to hope, (in the Heb.) and to be
silent, for the salvation of the Lord," Lam. iii. 26.
that is, to wait quietly, as we have rendered the
word. And the same word we render sometimes
to rest : *' Rest on the Lord," Psa. xxxvii. 7. (in
the Heb. be silent unto him,) where it is joined
with hoping or waiting, as that which belongs
unto the nature of it ; and so in sundry other
places. And this God in an especial manner
calleth souls unto in straits and distresses : ** In
quietness and confidence," saith he, '* shall be
your strength," Isa. xxx. 15. And the effect of
the righteousness of God by Christ, is said to be
" quietness and assurance forever," Isa. xxxii. 17.
First quietness, and then assurance. Now, this
silence and quietness which accompanies waiting,
yea, which is an essential part of it, is opposed.
I. To haste ; and haste is the soul's undue lifting
up itself, proceeding from a weariness of its condi-
tion, to press after an end of its troubles, not
according to the conduct of the Spirit of God.
Thus, when God calls his people to waiting, he
expresses the contrary acting unto this duty, by
the lifting up of the soul : " Though the vision
tarry, wait for it ; behold, his soul which is lifted
up is not upright in him, but the just shall live by
faith," Hab. ii. 3, 4. God hath given unto the
soul a vision of peace, through the discovery of
that forgiveness which is with him; but he will
have us wait for an actual participation of it unto
rest and comfort. He that will not do so, but
lifts up his soul, that is, in making haste beyond
the rule and method of the Spirit of God iu this

PATIENT EXPECTATION. 495

matter, his heart is not upright in him, nor will he
know what it is to live by faith. This ruins and
disappoints many a soul in its attempts for for
giveness. The prophet, speaking of this matter
tells us, that *' he that believeth shall not, (and
will not,) make haste," Isa. xxviii. 16. Which
words the apostle twice making use of, in both
places renders them, " Whosoever believeth on
him shall not be ashamed," or confounded, Rom.
ix. 33. chap. x. 11. And that because this haste
turns men off from believing, and so disappoints
their hopes, and leaves them to shame and confu-
sion. Men, with a sense of the guilt of sin, hav-
ing some discovery made to them of the rest, ease,
and peace, which they may obtain to their souls by
forgiveness, are ready to catch greedily at it, and
make false, unsound, undue applications of it unto
themselves. They cannot bear the yoke that the
Lord hath put upon them, but grow impatient
under it, and cry with Rachel, *' Give me chil-
dren, or I die." Any way, they would obtain it.
Now, as the first duty of such a soul is to apply
itself unto waiting ; so the first entrance into wait-
ing consists in this silence and quietness of heart
and spirit. This is the soul's endeavour to keep
itself humble, satisfied with the sovereign pleasure
of God in his condition, and refusing all ways and
means of rest and peace, but what it is guided
and directed unto by the word and Spirit. 2. As
it is opposed unto haste, so it is unto tumultuous
thoughts, and vexatious disquietments ; the soiiJ
is silent, " I was dumb, I opened not my mouth,
because thou didst it," Psa. xxxix. 9. He redou-
bles the expression, whereby he sets out his endea-
vour to quiet and still his soul in the will of God.

496 PATIENT EXPECTATION.

In the condition discoursed of, the soul is apt to
have many tumultuous thoughts, or a multitude
of perplexing thoughts, of no use or advantage to
It. How they are to be watched against and
rejected, was before declared in our general rules :
this quietness in waiting will prevent them. And
this is the first thing in the duty prescribed.

2. Diligence, in opposition to spiritual sloth, is
included in it also. Diligence is the activity of
the mind in the regular use of means, for the
pursuit of any end proposed. The end aimed at
by the soul, is a comforting, refreshing interest in
that forgiveness which is with God. For the
attaining hereof, there are sundry means instituted
and blessed of God. A neglect of them, through
regardlessness or sloth, will certainly disappoint
the soul from attaining that end. It is confessedly
so in things natural. He that soweth not, must
not think to reap ; he that clothes not himself,
will not be warm ; nor he enjoy health, who ne-
glects the means of it. Men understand this as
to their outward concerns : and, although they
have a due respect unto the blessing of God, yet
they expect not to be rich without industry in
their ways. It is so also in things spiritual. God
hath appointed one thing to be the means of
obtaining another ; in the use of them doth he
bless us, and from the use of them doth his glory
arise ; because they are his own appointments.
And this diligence wholly respects practice, or the
regular use of means. A man is said to be dili-
gent in business, to have a diligent hand ; though
it be an affection of the mind, yet it simply respects
practice and operation. This diligence in his
waiting, David expresses, Psa. xl. 1. we render it.

PATIENT EXPECTATION. 497

'* I have waited patiently f ' that is, (in the Hebrew)
<' waiting, I have waited ;" that is, diligently,
earnestly, in the use of means. So he describes
this duty by an elegant similitude : ''Behold, as
the eyes of servants look unto the hand of their
masters; and as the eyes of a maiden unto the hand
of her mistress ; so our eyes wait upon the Lord
our God, until that he have mercy on us," Psalm
cxxiii. 2. Servants that wait upon their masters, and
look to their hands, it is to expect an intimation
of their mind as to w^hat they would have them
do, that they may address themselves unto it.
So, saith he, do we wait for mercy ; not in a sloth-
ful neglect of duties, but in a constant readiness
to observe the will of God in all his commands.
An instance hereof we have in the spouse, when
she was in the condition here described, Cant. iii.
1,2. She wanted the presence of her Beloved,
which amounts to the same state which we have
under consideration ; for where the presence of
Christ is not, there can be no sense of forgiveness.
At first she seeks him upon her bed : " By night,
upon my bed, I sought him whom my soul loveth,
I sought him, but I found him not." She seems
herein to have gone no further than desires ; for
she was in her bed, where she could do no more ;
and the issue is, she found him not ; but doth she
so satisfy herself, and lie still, waiting until he
should come there unto her ? No ; she says, " I
will rise now, and go about the city, in the streets
and in the broad ways ; I will seek him whom my
soul loveth." She resolves to put herself into the
use of all means, whereby one may be sought
that is wanting. In the city, streets, and fields,
she would inquire after him. And the blessed

2 t2

498 PATIENT EXPECTATION.

success she had herein is reported, " She found
him, she held him, she would not let him go,**
ver. 4. This then belongs to the waiting of the
soul. Diligence in the use of means, whereby
God is pleased ordinarily to communicate a sense
of pardon and forgiveness, is a principal part of
it. What these means are, is known. Prayer,
meditation, reading, hearing the word, dispen-
sation of the sacraments, they are all appointed
to this purpose ; they are all means of communi-
cating love and grace to the soul. Be not
then heartless or slothful ; up, and be doing ;
attend with diligence to the word of grace; be
fervent in prayer, assiduous in the use of all ordi-
nances of the church, in one or other of them,
at one time or other, thou wilt meet with him
whom thy soul loveth ; and God through him will
speak peace unto thee.

3. There is expectation in it, which lies in a
direct opposition to all the actings of unbelief in
this matter, and is the very life and soul of the
duty under consideration. So the psalmist de-
clares, " My soul, wait thou only upon God ; for
my expectation is from him," Psalm Ixii. 5. The
soul will not, cannot in a due manner wait on
God, unless it hath expectations from him ; unless,
as James speaks, he looks to receive somewhat
from him, chap. i. 7. The soul in this condition
regards forgiveness, not only as by itself it is
desired, but principally as it is by God promised ;
thence they expect it. This is expressed in the
fourth proposition before laid down, namely, That
sin-distressed souls wait for God with earnestness,
intention of mind, and expectation. As this arises
from the redoubling of the expression ; so priiici'

PATIENT EXPECTATION. 499

pally from the nature of the comparison that he
makes of himself in his waiting with them that
watch for the morning. Those that watch for the
morning do not only desire it, and prepare for it,
but they expect it, and know assuredly that it will
come. Though darkness may, for a time, be
troublesome, and continue longer than they would
desire, yet they know, that the morning hath its
appointed time of return, beyond which it will not
tarry ; and therefore they look out for its appear-
ance on all occasions. So it is with the soul in
this matter. So says David, " I will direct my
prayer unto thee, (in the Hebrew,) and look up,"
Psa. V. 3. So we ; the words before are defective
(in the Hebrew) " In the morning," or rather
every morning, *' I will order unto thee." We
restrain this unto prayer : " I will direct my prayer
unto thee." But this was expressed directly in
the words foregoing : " In the morning thou shalt
hear my voice," that is, the voice of my prayer and
supplications, as it is often supplied. And although
the psalmist doth sometimes repeat the same thing
in different expressions, yet here he seemeth not
so to do, but rather proceeds to declare the gene-
ral frame of his spirit in walking with God. " I
will," saith he, " order all things towards God," so
as that I may wait upon him in the ways of his
appointment ; (in the Hebrew, " and will look
up.") It seems in our translation to express his
posture in his prayer. But the word is of another
importance. It is diligently to look out after that
which is coming towards us, a looking-out after
the accomplishment of our expectation. This is
a part of waiting for God ; yea, as was said, the
life of it, that which is principally intended in it.

500 PATIENT EXPECTATION.

The prophet calls it, his standing upon his watch-
tower, and watching to see what God would speak
unto him, Hab. ii. 1. namely, in answer to that
prayer which he put up in his trouble. He is
now waiting in expectation of an answer from
God. And this is that which poor, weak, trem-
bling sinners are so encouraged unto, *' Strengthen
the weak hands, and confirm the feeble knees.
Say unto them that are of a fearful heart, Be
strong, fear not, behold your God will come,"
Isa. XXXV. 3, 4. Weakness and discouragements
are the effects of unbelief. These he would have
removed with an expectation of the coming of God
to the soul, according to the promise. And this
I say belongs to the waiting of the soul in the
condition described. Such a one doth expect
and hope that God will, in his season, manifest
himself and his love to him, and give him an
experimental sense of a blessed interest in for-
giveness. And the accomplishment of this pur-
pose and promise of God, he looks out after con-
tinually. He will not despond and be heartless,
but stir up and strengthen himself to a full ex-
pectation to have the desires of his soul satisfied
in due time ; as we find David doing in places
almost innumerable.

This is the duty that in the first place is recom-
mended to the soul which is persuaded that there
is forgiveness with God, but sees not its own in-
terest therein. Wait on, or for, the Lord. And
it hath two properties, when it is performed in a
due manner ; namely, patience and perseverance.
By the one, men are kept to the length of God's
time ; by the other, they are preserved in a due
length of their own duty.

PATIENT EXPECTATION. 501

And this is that which was laid down in the
first proposition drawn from the words ; namely,
That continuance in watching, until God api)ears
to the soul, is necessary, as that without which
we cannot attain what we look after, and pre-
vailing, as that wherein we shall never fail.

God is not to be limited, nor his times pre-
scribed to him. We know our way, and the end
of our journey ; but our stations of especial rest,
we must wait for at his mouth, as the people did
in the wilderness. When David comes to deal
with God in his great distress, he says unto him,
" O Lord, thou art my God, my times are in
thine hand," Psalm xxxi. 14, 15. His times of
trouble and of peace, of darkness and of light,
he acknowledged to be in the hand, and at the
disposal, of God ; so that it was his duty to wait
his time and season for his share and portion
in them.

During this state, the soul meets with many
oppositions, difficulties, and perplexities, especially
if its darkness be of long continuance : as with
some it abides many years, with some all the
days of their lives. Their hope being hereby
deferred, makes their hearts sick, and their spirits
oftentimes to faint ; and this fainting is a defect
in waiting, for want of perseverance and conti-
nuance, which frustrates the end of it. So David,
" I had fainted, unless I had believed to see the
goodness of the Lord," Psalm xxvii. 13. Had I
not received support by faith, I had fainted. And
wherein doth that consist ? What was the faintino-
which he had been overtaken with, without the
support mentioned ? It was a relinquishment of
waiting on God, as he manifests by the exhortation

50*2 PATIENT EXPECTATION.

which he gives to himself and others : " Wai*
on the Lord, be of good courage, and he shal
strengthen thy heart ; wait, I say, on the Lord,"
ver. 14. Wait with courage and resolution, that
thou faint not. And the apostle puts the blessed
event of faith and obedience upon the avoidance
of this evil : *' We shall reap, if we faint not,"
Gal. vi. 9. Hence we have both encourpgement
given against it, and promises that in the way of
God we shall not be overtaken with it. " Consider
the Lord Christ," saith the apostle, " the Cap-
tain of your salvation, lest ye be wearied, and
faint in your minds," Heb. xii. 3. Nothing else
can cause you to come short of the mark aimed
at. And " they," saith the prophet, " who wait
on the Lord," that is, in the use of the means by
him appointed, "shall not faint," Isa. xl. 31.

This continuance, then, in waiting, is to ac-
company this duty, upon account of both the
things mentioned in the proposition : that it is
indispensably necessary on our own account ; and
it is assuredly prevailing in the end ; it will not
fail.

1. It is necessary. That they watch for the
morning, to whose frame and actings the waiting
of the soul for God is compared, give not over
until the light doth appear ; or if they do, if
they are wearied and faint, and so cease watching,
all their former pains will be lost, and they will
lie down in disappointment. So will it be with
the soul that deserts its watch, and faints in its
waiting. If, upon the eruption of new lusts or
corruptions ; if, upon the return of old tempta-
tions, or the assaults of new ones ; if, upon a re-
vived perplexing sense of guilt, or on the tedious-

PATIENT EXPECTATION. 503

ness of working and labouring so much and so
long in the dark, the soul begins to say in itself,
I have looked for light, and behold darkness ;
for peace^ and yet trouble cometh ; the summer
is past, the harvest is ended, and I am not re-
lieved ; such and such blessed means have been
enjoyed, and yet I have not attained rest, and so
gives over its waiting in the way and course be-
fore prescribed ; it will at length utterly fail, and
come short of the grace aimed at. '' Thou hast
laboured, and hast not fainted," brings in the re-
ward, Rev. ii. 3.

2. Perseverance in waiting is assuredly preva-
lent : and this renders it a necessary part of the
duty itself. If we continue to wait for the vision
of peace, it will come, it will not tarry, but an-
swer oar expectation of it. Never soul miscar-
ried, that abode in this duty to the end. The
joys of heaven may sometimes prevent consola-
tions in this life; God sometimes gives in the full
harvest without sending the first-fruits aforehand,
but spiritual or eternal peace and rest is the in-
fallible end of permanent waiting for God.

This is the duty that the psalmist declares him-
self to be engaged in, upon the encouraging dis-
covery which was made to him. of forgiveness in
God. *' There is forgiveness with thee, that thou
mayest be feared : I wait for the Lord, my soul
doth wait, and in his word do I hope." And this
is that which in the like condition is required of
us. This is the great direction which was given
us in the example and practice of the psalmist,
as to our duty and deportment in the condition
described. This was the way whereby he rose out
of his depths, and escaped out of his entanglenienls.

604 PATIENT EXPECTATION.

Is this then the state of any of us ? Let such take
directions from hence.

1. Encourage your souls unto waiting on God.
Do new fears arise, do old disconsolations con-
tinue ? say unto your souls, " Yet wait on God ;
why are you cast down, O our souls, and why are
you disquieted within us ? hope in God, for we
shall yet praise him, who is the health of our
countenance, and our God," as the psalmist doth
in the like case, Psalm xliii. 5. So he speaks
elsewhere : " Wait on God, and be of good cou-
rage ;" shake off sloth, rouse up yourselves from
under despondencies, let not fears prevail. This
is the only way for success, and it will assuredly
be prevalent. Oppose this resolution to every
discouragement, and it will give new life to faith
and hope : say, " My flesh faileth, and my heart
faileth ; but God is the rock of my heart, and my
portion for ever," as Psalm Ixxiii. 26. Though
thy perplexed thoughts have even wearied and
worn out the outward man, as in many they do,
so that flesh faileth ; and though thou hast no
refreshing evidence from within, from thyself or
thy own experience, so that thy heart faileth ;
yet resolve to look to God, there is strength in
him, and satisfaction in him, for the whole man ;
he is a rock, and a portion. This will strengthen
things which otherwise will be ready to die.
This will keep life in thy course, and stir thee up
to plead it with God in an acceptable season,
when he will be found. Job carried up his con-
dition unto a supposition that God might slay
him ; that is, add one stroke, one rebuke, unto
another, until he was consumed ; and so take him
out of the world in darkness and in sorrow. Yet

PATIENT EXPECTATION. 605

he resolved to trust, to hope, to wait on him, as
knowing that he should not utterly miscarry m so
doin>- This frame the church expresses so ad-
mirably, that nothing can be added thereunto.
'' Thou hast removed my soul far off from peace.
1 forgat prosperity. And I said. My strength
and my hope is perished from the Lord ; remem-
bering mine affliction and my misery, the worm-
wood and the gall. My soul hath them still m
remembrance, and is humbled m me. Ihis I
recall to my mind, therefore have 1 hope. It is
of the Lord's mercies that we are not consumed,
because his compassions fail not. They are new
every morning: great is thy faithfulness. Ihe
Lord is my portion, saith my soul, therefore will
I hope in him. The Lord is good to them that
wait for him, to the soul that seeketh him. It is
good that a man should both hope, and quietly
wait, for the salvation of the Lord," Lam. in.
17_26. We have here both the condition and
the duty insisted on, with the method of the soul's
actings, in reference to the one and the other,
fully 'expressed. The condition is sad and bitter,
the soul is in depths, far from peace and rest,
ver. 17. In this state it is ready utterly to faint,
and to give up all for lost and gone, both strength
for the present and hopes for the future, ver. 18.
This makes its condition full of sorrow and bit-
terness, and its own thoughts become to it like
wormwood and gall, ver. 19, 20. But doth he
lie down under the burden of all this trouble ?
doth he despond, and give over? No, saith he,
1 call to mind, that there is forgiveness with God
grace, mercy, goodness, for the relief of distressed
souls, such as are in my condition, ver. 21—23.

2 u

506 WAITING ON GOD.

Thence the conclusion is, that, as all help Is to bo
looked for, all relief expected, from him alone, so
it is good that a man should quietly wait, and
hope for the salvation of God. This he stirs up
himself to, as the best, as the most blessed course
for his deliverance.

2. Remember, that diligent use of the means,
for the end aimed at, is a necessary concomitant
and ingredient of waiting on God. Take in the
consideration of this direction also. Do not
think to be freed from your entanglements by
restless, heartless desiring that it were otherwise
with you : means are to be used, that relief may
be obtained. What those means are, is known
unto all : mortification of sin, prayer, meditation,
due attendance upon all gospel-ordinances ; con-
ferring in general about spiritual things ; advising
in particular about our own state and condition,
with such who,' having received the tongue of the
learned, are able to speak a word in season to
them, that are weary ; are required to this pur-
pose. And in all these are diligence and per-
severance to be exercised ; or in vain shall men
desire a delivery from their entanglements.

II. God is the proper object of the soul's luaiting
in its distresses and depths.

We have seen what is the duty intended in
the proposition ; we are next to consider the
reason also of it, why this is the great, first, and
principal duty of souls, who in their depths have
it discovered unto them that there is forgiveness
with God ; and the reason hereof is, that which
is expressed in our second observation before
mentioned, namely,

WAITING ON GOD. 507

That the proper object of a sin-distressed soul's
waiting and expectation, is God himself as
revealed in Christ. I have, saith the psalmist,
waited for Jehovah : it is not this or that mercy
or grace, this or that help or relief; but it is
Jeliovah himself that I wait for.

Here then we must do two things : First, Shew
in what sense God himself is the object of the
waiting of the soul : Second ; How it appears
from hence, that waiting is so necessary a duty.

First, It is the Lord himself, Jehovah himself,
that the soul waiteth for. It is not grace, mercy,
or relief absolutely considered, but the God of
all grace and help, that is the full adequate
object of the soul's waiting and expectation ;
on!y herein he is not considered absolutely in his
own nature, but as there is forgiveness with him.
What is required hereunto, hath been at large
before declared. It is as he is revealed in and
by Jesus Christ. As in him he hath found a
ransom, and accepted the atonement for sinners in
his blood; as he is a God in covenant, so he is
himself the object of our waiting. And that.

Because all troubles, depths, entanglements,
arise from, 1. The absence of God from the soul;
and 2. From his displeasure.

1. The absence of God from the soul, by his
departure, withdrawing, or hiding himself from it,
is that which principally casts the soul into its
depths : " Woe unto them," saith the Lord,
"when I depart from them," Hos. ix. 12. And
this woe, this sorrow, doth attend not only a
universal, a total departure of God from any ;
but that also which is gradual or partial in some
things, in some seasons. When God withdraws

5\)S WAITIls^G OK GOD.

his enlightening, his refreshing, his comforting
presence, as to any ways or means whereby
he hath formerly communicated himself unto
the souls of any, then woe unto them, sorrows
will befal them, and they will fall into depths
and entanglements. Now, this condition calls
for waiting. If God be withdrawn, if he hides
himself, what hath the soul to do, but to wait for
his return ? So saith the prophet : " I will wait
upon the Lord, that hideth his face from the
house of Jacob, and I will look for him,"
Isaiah viii. 17. If God hide himself, this is the
natural and proper duty of the soul, to wait and
to look for him : other courses of relief it cannot
apply itself unto. What that waiting is, and
v/herein it doth consist, hath been declared.
Patient seeking of God in the ways of his ap-
pointment, is comprised in it : this the prophet
expresses in that saying, '' I will look for him;"
indeed the same in the original with that in the
psahn, "and I will earnestly look out after him,
with expectation of his return unto me."

2. A sense of God's displeasure, is another cause
of these depths and troubles, and of the continu-
ance of the soul in them, notwithstanding it hath
made a blessed discovery by faith, that there is
with him forgiveness. This hath been so fully ma-
nifested through the whole preceding discourse,
/hat it need not again be insisted on. All hath
respect unto sin ; and the reason of the trouble
that arises from sin, is because of the displeasure
of God against it. What then is the natural pos-
ture and frame of the soul towards God as dis-
pleased ? Shall he contend with him 1 shall he
harden himself against him ? shall he despise his

WAITING ON GOD. 509

wrath and anger, and contemn his threatenings ?
or shall he hide himself from him, and so avoid
the effects of his wrath ? Who knows not how
ruinous and pernicious to the soul such courses
would be, and how many are ruined by them
every day ? Patient waiting is the soul's only
reserve on this account also. And,

Second, This duty in the occasion mentioned
is necessary upon account of the greatness and
sovereignty of Him with whom we have to do :
*' My soul waiteth for Jehovah." Indeed, v/aiting
is a duty that depends on the distance that is
between the persons concerned in it, namely, he
that waiteth, and he that is waited on ; so the
psalmist informs us, Psa. cxxiii. 2. It is an action
like that of servants and handmaids towards their
masters or rulers. And the greater this distance
is, the more cogent are the reasons of this duty
on all occasions. And because we are practically
averse from the due performance of this duty, or
at least quickly grow weary of it, notwithstanding
our full conviction of its necessity, I shall a little
insist on some such considerations of God and
ourselves, as may not only evince the necessity of
this duty, but so satisfy us of its reasonableness,
that by the first we may be engaged unto it, and
by the latter preserved in it.

Two things to this purpose we may consider in
God, in Jehovah, whom we are to wait for : —
I. His being, and the absolute and essential pro-
perties of his nature ; H. Those attributes of
his nature which respect his dealing with us ;
both which are suited to beget in us affections,
and a frame of spirit, compliant with the duty
proposed.

2u2

610 GOD*S GLORIOUS BEING.

Considerations of Ood renderiiig our waiting on
him reasonable and necessary. — His glorious
Being.

I. Let us consider the infinite glorious being
of Jehovah, with his absolute incommunicable
essential excellences ; and then try whether it doth
not become us in every condition to wait for him,
and especially in that under consideration. This
course God himself took with Job, to recover him
from his discontents and complaints, to reduce
him to quietness and waiting. He sets before
him his own glorious greatness, as manifested in
the works of his power, that thereby, being con-
vinced of his own ignorance, weakness, and infi-
nite distance in all things from him, he might
humble his soul into the most submissive depend-
ence on him, and waiting for him. And this he
doth accordingly, " I abhor," saith he, " myself,
and repent in dust and ashes," Job xlii. 6. His
soul now comes to be willing to be at God's dis-
posal, and therein he found present rest, and a
speedy healing of his condition. It is the '* high
and lofty One that inhabiteth eternity, whose name
is holy," Isa. Ivii. 15. with whom we have now to
do : He that " sitteth upon the circle of the earth,
and the inhabitants of it are as grasshoppers before
him ; yea, the nations are as the drop of the
bucket, and are counted as the small dust of the
balance : He takes up the isles as a very little
thing ; all nations before him are as nothing, they
are counted unto him, less than nothing, and
vanity," Isa. xl. 15, 17, 22. To what end doth the
Lord set forth and declare his glorious greatness
and power ? It is that all might be brought to

god's glorious being. 511

trust in him, and wait for him, as at large is de-
clared in the close of the chapter. For shall
grasshoppers, a drop of the bucket, dust of the
balance, things less than nothing, repine against,
or wax weary of the will of the immense, glorious,
and lofty One ? He that taketh up all the isles
as a very little thing, may surely, if he please,
destroy, cast, and forsake one isle, one city in an
isle, one person in a city ; and we are before him
but single persons. Serious thoughts of this infi-
nite all-glorious Being, will either quiet our souls,
or overwhelm them. All our weariness of his dis-
pensations towards us arises from secret imagina-
tions, that he is such a one as ourselves ; one that
is to do nothing but what seems good in our eyes.
But if we cannot comprehend his being, we can-
not make rules to judge of his ways and proceed-
ings. And how small a portion is it that we know
of God ! The nearest approaches of our reasons
and imaginations leave us still at an infinite dis-
tance from him : and indeed what we speak of his
greatness, we know not well what it signifies ; we
only declare our respect unto that which we believe,
admire, and adore, but are not able to compre-
hend. All our thoughts come as far short of his
excellent greatness, as our natures do of his ; that
is, infinitely. Behold the universe, the glorious
fabric of heaven and earth ! how little is it that
we know of its beauty, order, and disposal ! yet
was it all the product of the word of his mouth ;
and with the same facility can he, when hepleaseth,
reduce it to its primitive nothing. And what are
we poor worms of the earth, an inconsiderable
unknown part of the lower series and order of
the works of his hands, few in number, fading in

512 HIS ETERNITY.

condition, unregarded unto the residue of our fellow-
creatures, that we should withdraw ourselves from
under any kind of his dealings with us, or be weary
of waiting for his pleasure ! This he presseth ou
us : ^' Be still, and knov/ that I am God," Psa.
xlvi. 10. Let there be no more repinings, no more
disputings ; continue waiting in silence and pa-
tience ; consider who I am : *' Be still, and know
that 1 am God."

Further, to help us in this consideration, let us
a little also fix our minds towards some of the
glorious, essential, incommunicable properties of
his nature distinctly ; as,

1. His eternity. This Moses proposes to bring
the souls of believers to submission, trust, and
waiting : " From everlasting to everlasting" thou
art God," Psa. xc. 2. One that hath his being
and subsistence, not in a duration of time, but in
eternity itself: so doth Habakkuk also: "My
Lord, my God, my holy One, art thou not from
everlasting?" Hab. i. 12. And hence he draws
his conclusion against making haste in any condi-
tion, and for tarrying and waiting for God. The
like consideration is managed by David also, Psa.
cii. 27. How inconceivable is this glorious divine
property unto the thoughts and minds of men !
how weak are the ways and terms whereby they
go about to express it ! One says, it is a mmc
starts ;* another, that it is a perpetual duration.
He that says most, only signifies what he knows
of what it is not. We are of yesterday, change
every moment, and are leaving our station to-mor-
rovv. God is still the same, was so before the
world was, from eternity. And now I cannot
• Now remaining, continuing as before.

HIS IMMENSITY. 513

think what I have said, but only have intimated
what I adore. The whole duration of the world,
from the beginning unto the end, takes up no
space in this eternity of God. For how long
soever it hath continued, or may yet continue, it
will all amount but to so many thousand years, so
long a time ; and time hath no place in eternity.
And for us who have in this matter to do with
God, what is our continuance to that of the
world ? a moment as it were in comparison of the
whole. When men's lives were of old prolonged
beyond the date and continuance of empires or
kingdoms now, yet this was the winding up of all ;
such an one lived so many years, and then he died,
Gen. V. And what are we poor worms, whose
lives are measured by inches, in comparison of
their span ? what are we before the eternal God,
God always immutably subsisting in his own infi-
nite being? A real consideration hereof will sub-
due the soul into a condition of dependence on
him, and of waiting for him.

2. The immensity of his essence, and his omni-
presence, is of the same consideration. '' Do not
I fill heaven and earth? saith the Lord," Jer. xxiii.
24. " The heavens, even the heaven of heavens,"
the supreme and most comprehensive created
being, cannot contain him, saith Solomon. In his
infinitely glorious being, he is present with all
places, things, times, all the works of his hands ;
and is no less gloriously subsisting where they are
not. God is where heaven and earth are not, no
less than where they are ; and where they are not,
is himself: where there is no place, no space, real
or imaginary, God is ; for place and imagination
have nothing to do with immensity : and he is

514 rilS HOLINESS.

present every where in the creation : v/here I am
writing, where you are reading ; he is present with
you. The thoughts of men's hearts for the most
part are, that God, as to his essence, is in heaven
only ; and it is well if some think he is there, see-
ing they Uve and act as if there were neither God
nor devil, but themselves. But on these appre-
hensions, such thoughts are ready secretly to arise
and effectually to prevail, as they are expressed,
*' How doth God knov/ ? can he judge through
the dark ? Thick clouds are as a covering unto
him, that he seeth not ; and he walketh in the
circuit of the heavens," Job xxii. 13, 14. Appre-
hensions of God's distance from men harden them
in their ways : but it is utterly otherwise ; God is
every where ; and a man may, on all occasions,
say with Jacob, " God is in this place, and I knew
it not." Let the soul, then, who is thus called to
wait on God, exercise itself with thoughts about
this immensity of his nature and being. Compre-
hend it, fully understand it, we never can ; but
the consideration of it will give that awe of his
greatness upon our hearts, as that we shall learn
to tremble before him, and to be willing to wait
for him in all things.

3. Thoughts of the holiness of God, or infinite
self-purity of this eternal immense Being, are
singularly useful to the same purpose. This is
that which Eliphaz affirms that he received by
vision, to reply to the complaint and impatience of
Job. After he hath declared his vision with the
manner of it, this he affirms to be the revelation
that by voice was made to him : " Shall mortal
man be more just than God ? shall a man be more
pure than his Maker ? Behold, he putteth no trust

1119 MAjtSTY. 515

in his servants, and his angels he chargeth with
folly. How much less in them that dwell in
houses of clay, whose foundation is in the dust,
who are crushed before the moth !" Job i\\ 12 — 19.
If the saints and angels in heaven do not answer
this infinite holiness of God in their most perfect
condition, is it meet for the worms of the earth to
suppose, that any thing which proceeds from him
is not absolutely holy and perfect, and so best for
tliem ? This is the fiery property of the nature of
God, whence he is called a consuming fire, and
everlasting burnings : and the law, whereon he
hath impressed some representation of it, is called
a fiery law, as that which will consume and burn
up whatever is perverse and evil. Hence the pro-
phet, who had a representation of the glory of
God in a vision, and heard the seraphims pro-
claiming his holiness, cried out, *' Wo is me ! for
I am undone, because I am a man of unclean
lips," Isa. vi. 5. He thought it impossible that
he should bear that near approach of the holiness
of God. And with the remembrance hereof doth
Joshua still the people with the terror of the Lord,
Josh. xxiv. 19. Let such souls, then, as are under
troubles and perplexities on any account, endea-
vour to exercise their thoughts about this infinite
purity and fiery holiness of God ; they will quickly
find it their wisdom to become as weaned chil-
dren before him, and content themselves with what
he shall guide them to, which is to wait for him.
This fiery holiness streams from his throne, Dan.
vii. 10. and would quickly consume the whole
creation, as now under the curse and sin, were it
not for the interposing of Jesus Christ.

4- His Sflorious majesty, as the Ruler of all the

516 HIS MAJESTY.

world. Majesty relates to government, and it calls
us to such an awe of him, 5?s doth render our
waiting for him comely and necessary. God's
throne is said to be in heaven, and there princi-
pally do the glorious beams of his terrible majesty
shine forth. But he hath also made £ome repre-
sentation of it on the earth, that we might learn
to fear before him. Such was the appearance that
he gave of his glory in the giving of the law,
whereby he will judge the world, and condemn
the transgressors of it, who obtain not an acquit-
tance in the blood of Jesus Christ. See the de-
scription of it in Exod. xix. 16, 18. " So terrible
was the sight hereof, that Moses himself said, I
exceedingly fear and quake," Heb. xii. 21. And
what effect it had upon all the people, is declared,
Exod. XX. 18, 19. They were not able to bear it,
although they had good assurance that it was for
their benefit and advantage, that he so drew nigh,
and manifested his glory to them. Are we not
satisfied with our condition? cannot we wait under
his present dispensations ? Let us think how we
may approach to his presence, or stand before his
glorious majesty. Will not the dread of his ex-
cellency fall upon us ? Will not his terror make
us afraid ? Shall we not think his way best, and
his time best, and that our duty is, to be silent be-
fore him? And the like manifestation hath he
made of his glory, as the great Judge of all, upon
the throne, unto sundry of the prophets ; as unto
Isaiah, chap. vi. 1 — 4.; to Ezekiel, chap. i. ; to
Daniel, chap. vii. 9, 10. ; to John, Rev. i. Read
these place* attentively, and learn to tremble be-
fore him. These are not things that are foreign to
us. This God is our God. The same throne of his

INSTANCES OF HIS GREATNESS. 517

greatness and majesty is still established in the
heavens. Let us, then, in all our hastes and heats,
that our spirits in any condition are prone to, pre-
sent ourselves before this throne of God, and then
consider what will be best for us to say or do ;
what frame of heart and spirit will become us, and
be safest for us. All this glory doth encompass
us every moment, although we perceive it not.
And it will be but a few days before all the vails
and shades that are about us, shall be taken away
and depart. And then shall all this glory appear
to us to endless bliss, or everlasting woe. Let us
therefore know, that nothing in our dealings with
him doth better become us, than silently to wait
for him, and what he will speak to us in our depths
and straits.

5. It is good to consider the instances that God
hath given of this his infinite greatness, power,
majesty, and glory. Such was his mighty work
of creating all things out of nothing. We dwell
on little mole-hills in the earth, and yet we know
the least part of the excellency of that spot of
ground which is given us for our habitation here
below. But what is it to the whole habitable
world, and the fulness thereof! And what an
amazing thing is its greatness, with the wide and
large sea, with all sorts of creatures therein ! The
least of these hath a beauty, a glory, an excel-
lency, that the utmost of our inquiries end in ad-
miration of. And all this is but the earth, the
lower depressed part of the world. What shall
we say concerning the heavens over us, and all
those creatures of light that have their habitations
in them ? Who can conceive the beauty, order,
use, and course of them ? The consideration hereof

2 X

518 PROVIDENTIAL TROUBLES.

caused the psalmist to cry out, " O Lord, our
Lord, how excellent and glorious art thou !" Psalm
viii. 1. And what is the rise, spring, and cause of
these things ? Are they not all the effect of the
word of the power of this glorious God ? And
doth he not in them, and by them, speak us
into a reverence of his greatness ? The like
also may be said concerning the mighty and
strano-e works of Providence in the rule of the
world. Is not this he who brought the flood of
old upon the world of ungodly men ? Is not this
he who consumed Sodom and Gomorrah with lire
from heaven, setting them forth as examples to
those that should afterwards live ungodly, sufFer-
ino' the vengceance of eternal fire ? Is it not he
who destroyed Egypt with his plagues, and
drowned Pharaoh with his host in the Red Sea ?
Is it not he, one of whose servants slew a hun-
dred and fourscore and five thousand in Senna-
cherib's army in one night ? who opened the earth
to sv/allow up Dathan and Abiram ? and sent out
fire from the altar to devour Nadab and Abihu ?
And have not all ages been filled with such in-
stances of his greatness and power?

The end why I have insisted on these things, is, to
shew the reasonableness of the duty which we are
pressing unto : — to wait on God quietly and patiently
in every condition of distress. For what else becomes
us when we have to do with this great and holy One ?
And a due consideration of these things will exceed-
mgly influence our minds thereunto.

II. This waiting for God respects the whole
of the condition expressed in the psalm ; and
this contains not only spiritual depths about sin,
which we have at large insisted on, but also

god's sovereignty. 519

providential depths, depths of trouble or affliction,
that we may be exercised with in the holy, wise
providence of God. In reference also to^ these,
waiting in patience and silence is our duty. And
there are two considerations that will assist us in
this duty with respect to such depths, that is, of
trouble or affliction. And the first of these is, ihe
consideration of those properties of God, which he
exerciseth in an especial manner in all his dealings
with us, and which in all our troubles we are
principally to regard. The second is, the consi-
deration of ourselves, what we are, and what we
have deserved.

I. Let us begin with the former. And there
are four things in God's dispensations towards us,
and dealing with us, that in this matter we should
consider, all suited to work in us the end aimed at.

1. His sovereignty. This he declares, this we
are to acknowledge, and submit unto, in all the
great and dreadful dispensations of his provi-
dence, in all his dealings with our souls. May
he not do what he will with his own ? Who
shall say unto him, What doest thou ? Or if they
do so, what shall give them countenance in their
so doing ? He made all this world of nothing,
and could have made another, more, or all things
quite otherwise than they are. It would not
subsist one moment without his omnipotent sup-
port. Nothing would be continued in its place,
course, or use, without his effectual influence and
countenance. If any thing can be, live, or act a
moment without him, we may take free leave to
dispute its disposal with him, and to haste unto
the accomplishment of our desires ; but from the
angels in heaven, to the worms of the earth, and

520 PROVIDENTIAL TROUBLES.

the grass of the field, all depend on him and his
power continually. Why was this part of the
creation an angel, that a worm, this a man, that
a brute beast ? Is it from their own choice,
designing, or contrivance, or brought about by
their own wisdom ? Or is it merely from the
sovereign pleasure and will of God ? And what
madness it is, to repine against what he doth,
seeing all things are as he makes them, and dis-
poses them ; nor can be otherwise : even the
repiner himself hath his being and subsistence
upon his mere pleasure. This sovereignty of
God, Elihu pleads in his dealings with Job, chap,
xxxiii. 8 — 1 1 . He apprehended that Job had
reasoned against God's severe dispensations
towards him, and that he did not humble himself
under his mighty hand wherewith he was exer-
cised, nor wait for him in a due manner ; and
therefore, what doth he propose unto him, to
bring him unto his duty ? what doth he reply
unto his reasonings and complaints? " Behold,"
saith he, " in this thou art not just, I will answer
thee ; God is greater than man," ver. 12. " Why
dost thou strive against him ? for he giveth not
account of any of his matters," ver. 13. Be it,
that in other things thou art just and innocent,
that thou art free from the things wherewith thy
friends have charged thee ; yet in this matter
thou art not just ; it is neither just nor equal,
I hat any man should complain of, or repine
against, any of God's dispensations: yea, but I
suppose that these dealings of God are very
grievous, very dreadful, such as he hath, it may
be, scarcely exercised towards any from the foun-
dation of the world ; to be utterly destroyed, and

GOD S SOVEPvEIGNTY. 521

consumed in a day, in all relations and enjoy-
ments, and that at a time and season when no
such thing- was looked for, or provided against ;
to have a sense of sin revived on the conscience
after pardon obtained, as it is with me : all is
one, saith he, if thou complainest, thou art not
just; and what reason doth he give thereof?
Why, God is greater than man ; infinitely so,
in power, and sovereign glory ; he is so absolute
therein, that he giveth no account of any of his
matters ; and what folly, what injustice is it, to
complain of his proceedings ! Consider his
absolute dominion over the works of his hands,
over thyself, and all that thou hast ; his infinite
distance from thee, and greatness above thee,
and then see whether it be just or not to repine
against what he doth. And he pursues the same
consideration, in chap, xxxiv. 18, 19. If when
kings and princes rule in righteousness, it is a
contempt of their authority to say unto them,
they are wicked and ungodly, wilt thou then
speak against him, contend with him, " that
accepteth not the persons of princes, nor regard-
eth the rich more than the poor ; for they are
all the work of his hands ?" And ver. 29.
" When he giveth quietness, who can make
trouble ? and when he hideth his face, who can
behold him? whether it be done against a nation,
or against a man only." All is one, whatever
God doth, and towards whomsoever, be they
many or few, a whole nation or city, or one
single person, be they high or low, rich or poor,
good or bad, all are the works of his hands ; and
he may deal with them as seems good unto him.
And this man alone, as God afterwards declares,
2x2

52*2 PROVIDENTIAL TROUBLES.

made use of the right and proper mediums to
take off Job from complaining, and to compose
his spirit to rest and peace, and to bring him to
wait patiently for God : for whereas his other
friends injuriously charged him with hypocrisy,
and that he had in an especial manner above
other men deserved those judgments of God
which he was exercised with ; he who was con-
scious of his own integrity, was only provoked
and exasperated by their arguings, and stirred
up to plead his own innocence and uprightness.
But this man, allowing him the plea of his inte-
grity, calls him to the consideration of the
greatness and sovereignty of God, against which
there is no rising up. And this God himself
afterwards calls him unto.

Deep and serious thoughts of God's sovereignty,
and absolute dominion or authority over all the
works of his hands, are effectual means to work
the soul to this duty. Yea, this is that which we
are to birng our souls to. Let us consider with
whom we have to do ; are not we, and all our
concerns, in his hands, as the clay in the hand of
the potter ? and may he not do what he will with
his own ? shall we call hmi to an account ? is not
what he doth good and holy, because he doth it ?
do any repining thoughts against the works of
God arise in our hearts ? are any complaints ready
to break out of our mouths ? Let us lay our hands
on our hearts, and our mouths in the dust, with
thoughts of his greatness and absolute sove-
reignty, and it will work our whole souls into a
better frame.

And this extends itself to the manners, times,
and seasons of all things whatever. As in earthly

GOD*S WISDOM. 523

things : if God will bring a dreadful judgment of
fire upon a people, a nation : Ah ! why must it be
London ? If on London, why so terrible, raging,
and unconquerable ? why the city, not the suburbs ?
why my house, not my neighbour's ? why had such
a one help, and I none ? All these things are
wholly to be referred to God's sovereign pleasure ;
there alone can the soul of man find rest and
peace. It is so in spiritual dispensations also.

Thus Aaron, upon the sudden death of his two
eldest sons, being reminded by Moses of God's
sovereignty and holiness, immediately held his
peace, or quietly humbled himself under his
mighty hand. Lev. x. 3, 4. And David, when
things were brought into extreme confusion by the
rebellion of Absalom, followed by the ungodly
multitude of the whole nation, relinquishes all
other arguments and pleas, and lets go complaints
in a resignation of himself and all his concerns to
the absolute pleasure of God, 2 Sam. xv. 25, 26.
And this in all our extremities, must we bring our
souls unto, before we can attain any rest or peace,
or the least comfortable persuasion, that we may
not yet fall under greater severities in the just
indignation of God against us.

2. The wisdom of God is also to be considered,
and submitted to. " He is wise in heart ; who
hath hardened himself against him, and pros-
pered ?" Job ix. 4. This the prophet joins with
his greatness and sovereignty : Isaiah xl. 12 — 14.
" There is no searching of his understanding,"
ver. 28. And the apostle winds up all his consi-
derations of the works of God, in a holy admiration
of his knowledge and wisdom, whence his j udg-
ment becomes *' unsearchable, and his ways past

524 PROVIDENTIAL TROUBLES.

finding out," Rom. xi. 33, 34. He seeth and
knoweth all things, in all their causes, effects,
consequences, and circumstances, in their utmost
reach and tendency, in their correspondencies one
to another, and suitableness to his own glory, and
so alone judgeth aright of all things. The wisest of
men, as David speaks, walk in a shade. We see
little, we know little, and that but of a very few
things, and in an imperfect manner ; and that
of their present appearances, abstracted from their
issues, successes, ends, and relations to other
things. And, if we would be further wise in the
works of God, we shall be found to be like the
wild ass's colt. What is good for us or the church
of God, what is evil to it or us, we know not at all ;
but all things are open and naked to God. The
day will come, indeed, wherein we shall have such
a prospect of the works of God, see one thing so
set against another, as to find goodness, beauty,
and order in them all ; that they were all done in
number, weight, and measure; that nothing could
have been otherwise, without an abridgment of his
glory, and disadvantage of them that believe in
him. But for the present, all our wisdom consists
in referring all to him. He who doth these things
is infinitely wise ; he knows what he doth, and
why, and what will be the end of all. We are apt,
it may be, to think, that at such seasons all things
will go to wreck with ourselves, with the church,
or with the whole world ; how can this breach be
repaired, this loss made up, this ruin recovered ?
Peace is gone, trade is gone, our substance is
gone, the church is gone, all is gone, confusion
and utter desolation lie at the door. But if a man
who is unskilled and inexperienced should be at

GOD*S RIGHTEOUSNESS. 5'^.5

sea, it may be, every time the vessel wherein he is
seems to dechne on either side, he would be apt
to conceive they should be all cast away ; but yet,
if he be not childishly timorous, when the captain
shall tell him, that there is no danger, bid him
trust to his skill, and it shall be well with him, it
will yield quietness and satisfaction. We are in-
deed in a storm, the whole earth seems to reel and
stagger like a drunken man ; but yet our souls
may rest in the infinite skill and wisdom of the
great Pilot of the whole creation, who steers all
things according to the counsel of his will : " His
works are manifold; in wisdom hath he made
all things," Psalm civ. 24. and in the same wisdom
doth he dispose of them ; '' All these things come
forth from the Lord of hosts, who is wonderful in
counsel, and excellent in working," Isa. xxviii. 29.
What is good, meet, useful for us, for ours, for
the churches, for the city, for the land of our
nativity, he only knows, and of creatures not one.
This infinite wisdom of God, also, are we therefore
to resign and submit ourselves to : his hand in all
his works is guided by infinite wisdom. In thoughts
thereof, in humbling ourselves thereunto, shall we
find rest and peace : and this in all our pressures,
will work us to a waiting for him.

3. The righteousness of God is also to be con-
sidered in this matter. That name in the scrip-
ture is used to denote many excellences of God,
all which are reducible to the infinite rectitude of
his nature. I intend, at present, that which is
called his righteousness in rule or government.
This is remembered by Abraham, " Shall not the
Judge of all the earth do right?" Gen. xviii. 25.
And by the apostle, *' Is God unjust, who taketh

526 PROVIDENTIAL TROUBLES.

vengeance ? God forbid." This our souls are to
own in all the works of God. They are all
righteous; all his works, who will do no iniquity,
whose throne is established in judgment. How-
ever they may be dreadful, grievous, and seem
severe, yet they are all righteous. It is true, he
will sometimes rise up, and do strange acts,
strange works, Isaiah xxviii. 21. ; such as he will
not do often, nor ordinarily; such as shall fill the
world with dread and amazement. He will an-
swer his people in terrible things ; but yet all
shall be in righteousness. And to complain of
that which is righteous, to repine against it, is the
highest unrighteousness that may be. Faith, then,
fixing the soul on the righteousness of God, is an
effectual mean to humble it under his mighty
hand. And to help us herein, we may consider,

(I.) That God judgeth not as man judgeth.
We judge by the seeing of the eye, and hearing
of the ear, according to outward appearances and
evidences : but God searcheth the heart. We
judge upon what is between man and man, God
principally upon what is between himself and
man. And what do we know or understand of
these things, or what there is in the heart of man,
what purposes, what contrivemces, what designs,
what corrupt affections, wKat sins, what transac-
tions, have been between God and them ; what
warnings he hath given them, what reproofs, what
engagements they have made, what convictions
they have had ; what use they were putting their
lives, their substance, their families to ? Alas !
we know nothing of these things, and so are able
to make no judgment of the proceedings of God
upon them ; but this we know, that he is righteous

GOD S RIGHTEOUSNESS. 527

in all his ways, and holy in all his works, yea,
the most terrible of them. And when the secrets
of all hearts shall be revealed, ah ! how glorious
will be his drowning of the old world, firing of
Sodom, swallowing up of Dathan and Abiram in
the earth, the utter rejection of the Jews, with
all other acts of his providence, seeming to be ac-
companied with severity ! And so will our own
trials, inward or outward, appear to be.

(2.) God is judge of all the world, of all ages,
times, places, persons ; and disposes of all, so as
they may tend to the good of the whole, and his
ovvn glory in the universe. Our thoughts are
bounded, much more our observations, and abili-
ties to measure things within a very small com-
pass. Every thing stands alone to us, whereby
we see little of its beauty or order ; and do not
know how it ought justly to be disposed of. That
particular may seem deformed to us, which, when
it is under his eye, who sees all at once, past,
present, and to come, with all those joints and
bands of wisdom and order, whereby things are
related to one another, is beautiful and glorious.
For as nothing is of itself, nor by itself, nor to it-
self, so nothing stands alone ; but there is a line
of mutual respect that runs through the creation,
and every particular of it, and that in all its
changes and alterations from the beginning to
the end, which gives it its loveliness, life, and
order. He that can at once see but one part oi
a goodly statue, or colossus, might think it a
very deformed piece ; when he that views it alto-
gether, is assured of its due proportion, symmetry,
and lovelmess. Now, all things, ages, and per-
sons, aii ihus at once are naked to the sight of

528 PROVIDENTIAL TROUBLES.

God, and he disposes them with respect to the
whole, that every one may fill up its own place,
and sustain its part and share in the common
tendency of all to the same end.

And hence it is, that, in public judgm.ents and
calamities, God oftentimes suffers the godly to be
involved with the wicked, and that not on account
of their own persons, but as they are parts of that
body which he will destroy. This Job expresses
somewhat harshly ; but there is truth in this as-
sertion : " This is one thing, therefore I said it,
he destroyeth the righteous with the wicked. If
the scourge slay suddenly, he will laugh at the
trial of the innocent," chap. ix. 22, 23. God in
public desolations oftentimes takes good and bad
together ; a sudden scourge involves them all.
And this God doth for sundry reasons ; as,

[1.] That he may manifest his own holiness:
which is such, that he can, without the least
injustice or oppression, even on account of their
own provocations, take away the houses, posses-
sions, estates, liberties, and lives of the best of his
own saints. For how should a m.an, any man,
the best of men, be just with God, if he would
contend with him ? No man can answer to him
one of a thousand. Job ix. 3. This they will also
own and acknowledge : upon account of right-
eousness, none can open his mouth about his judg-
ments, without the highest impiety and wick-
edness.

[2.] He doth so, that his own people may
learn to know his terror, and to rejoice always
before him with trembling. Therefore Job affirms
that in the time of his prosperity he was not se-
cure, but still trembled in himself with thoughts

god's righteousness. 529

of the judgments of God. Doubtless much
wretched carnal security would be ready to mvade
and possess the hearts of believers, if God should
always and constantly pass them by in the dis-
pensations of his public judgments.

[3.] That it may be a stone of offence, and a
stumbling-block to wicked men, who are to be
hardened in their sins, and prepared for ruin.
When they see that all things fall alike unto all,
and that those who have made the strictest pro-
fession of the name and fear of God, fare no bet-
ter than themselves, they are encouraged to de-
spise the warnings of God, and the strokes of his
hand; and so to rush on to the destruction where-
unto they are prepared.

[4.] God doth it to proclaim to all the world
that what he doth here is no final judgment, and
ultimate determination concerning things and per-
sons. For who can see the wise man dying as
the fool, the righteous and holy perishing in their
outward concerns as the ungodly and wicked, but
must conclude that the righteous God, the Judge
of all, hath appointed another day, wherein all
things must be called over again, and everyone
then receive his final reward, according as his
works shall appear to have been. And thus are
we to humble ourselves to the righteousness where-
with the hand of God is always accompanied.

[5.] His goodness and grace is also to be con-
sidered in all the works of his mighty hands. As
there is no unrighteousness in him, so also all that
is good and gracious ; and whatever there is in
any trouble of allay from the utmost wrath, is of
mere goodness and grace. Thy houses are burnt,
but perhaps thy goods are saved ; is there no

2y

530 OUR ABJECT CONDITION.

grace, no goodness therein ? or perhaps thy sub-
stance also is consumed, but yet thy person is
ahve ; and should a living man complain ? But
say what thou wilt, this stroke is not hell, which
thou hast deserved long ago ; yea, it may be a
mean of preventing thy going thither. So that is
accompanied with infinite goodness, patience, and
mercy also. And if the consideration hereof will
not quiet thy heart, take heed lest a worse thing
befal thee.

And these things, amongst others, are we to con-
sider in God, to lead our hearts into acquiescing
in his Vvill, a submission under his mighty hand,
and a patient waiting for the issue.

II. Consider our mean and abject condition,
and that infinite distance wherein we stand from
him with whom we have to do. When Abraham,
the father of the faithful, and friend of God, came
to treat with him about his judgments, he doth
it with this acknowledgment of his condition,
that he was mere dust and ashes. Gen. xviii.
27. A poor abject creature, that God at his
pleasure had formed out of the dust of the earth,
and which in a few days was to be reduced
again into the ashes of it. We can forget nothing
more perniciously than what we are. '' Man is
a worm," saith Bildad, " and the son of man is
but a worm," Job xxv. 6. And therefore says Job
himself, " I have said to corruption. Thou art my
father; and to the worm. Thou art my mother and
my sister," chap. xvii. ] 4. His affinity, his rela-
tion to them, is the nearest imaginable ; and he
is no otherwise to be accounted of; and there is
nothmg that God abhors more than an elation cf
mind in the forgetfulness of our mean frail condition.

OUR ABJECT CONDITION. 531

" Thou sayest," said he to the proud prince of
Tyrus, " that thou art a god, but," saith he,
" wilt thou say thou art a god in the hands of him
that slays thee," Ezek. xxviii. 9. That severe
conviction did God provide for his pride. Thou
shalt be a man, and no god, in the hand of him
that slays thee. And when Herod prided himself
in the acclamations of the vain multitude, (the
voice of God and not of a man,) the angel of the
Lord filled that god immediately with worms,
which slew him, and devoured him, Acts xii. 23.
There is indeed nothing more effectual to abase
the pride of the thoughts of men, than a due
remembrance that they are so mean. Hence the
psalmist prays. Psalm ix. 20. " Put them in
fear, O Lord, that the nations may know them-
selves to be but men," so, and no more, (in the
Hebrew, poor, miserable, frail, mortal man,) as
the word signifies : What is man ? What is liis
life ? What is his strength ? Said one — the dream
of a shadow, a mere nothing ; or as David better
says, " Every man living in his best condition is
altogether vanity," Psalm xxxix. 5. and James,
" Our life, (which is our best, our all,) is but a
vapour that appeareth for a little time, and then
vanisheth away," chap. iv. 14. But enough
hath been spoken by many on this subject. And
we that have seen so many thousands each week
in one city carried away to the grave, have been
taught the truth of our frailty, even as with
thorns and briers.* But I know not how it
comes to pass, there is not any thing we are more
apt to forget, than what we ourselves are ; and

* Referring to the plague of London, A. D. 1 GSd, nherein
68,000 persons are computed to have died

532 OUR ABJECT CONDITION.

this puts men on innumerable miscarriages
towards God and one another. Thou therefore
that art exercised under the hand of God in any
severe dispensation, and art ready on all occa-
sions to fill thy mouth with complaints, sit down
a little, and take a right measure of thyself, and
see whether this frame and posture becomes thee.
It is the great God against whom thou repinest,
and thou art a man, and that is a name of a
worm, a poor, frail, dying worm ; and it may be,
whilst thou art speaking, thou art no m.ore. And
wilt thou think it meet, for such a one as thou
art, to magnify thyself against the great pos-
sessor of heaven and earth ? Poor clay ! poor
dust and ashes ! poor dying worm ! know thy state
and condition, and fall down quietly under the
mighty hand of God. Though thou wranglest
with men about thy concerns, let God alone.
'' The potsherds may contend with the potsherds
of the earth ; but woe unto him that striveth with
his Maker."

Again, consider, that in this frail condition we
have all greatly sinned against God. So did
Job : *' I have sinned, what shall I do unto thee,
O thou preserver of men ?" Job vii. 20. If this
consideration will not satisfy thy mind, yet it will
assuredly stop the mouths of all the sons of men.
Though all the curses of the law should be
executed upon us, yet every mouth must be
stopped, because all the world is become guilty
before God," Kom. iii. 19. " And why should
a living man complain ?" saith the prophet.
Lam. iii. 39. Why, it may be, it is because that
his trouble is great and inexpressible, and such
as seldom or never befel any before him ; but

OUR ABJECT CONDITIOTf. 533

what then, saith he, '^ shall a man complain
against the punishment of his sins r" H tnis
living man be a sinful man, as there is none tliat
liveth and sinneth not, whatever his state and
condition be, he hath no ground of murmuring
or complaint. For a sinful man to complain,
especially whilst he is yet a living man, is most
unreasonable. For,

1. Whatever hath befallen us, it is just, because
we are sinners before God ; and to repine against
the judgments of God, that are rendered evi-
dently righteous on account of sin, is to anti-
cipate the condition of the damned in hell, a
great part of whose misery it is, that they always
repine agains*^ that sentence and punishment,
which they know to be most righteous and holy.
If this were now a place, if that were now my
design, to treat of the sins of all professors, how
easy were it to stop the mouths of all men about
their troubles ; but that is not my present busi-
ness : I speak unto particular persons, and that
not with an especial design to convince them of
their sins, but to humble their souls. Another
season may be taken to press that consideration,
directly and professedly also : at present, let us
only, when our souls are ready to be entangled
with the thoughts of any severe dispensation of
God, and our own particular pressures, troubles,
miseries occasioned thereby, turn into ourselves,
and take a view every one of his own personal
provocations. And when we have done so, sec
what we have to say to God, what we have to
complain of : let the man hold his tongue, and
let the sinner speak. Is not God holy, rignr.cous,
wise, in what he hath done ? And if he be, wny

A/ Y /£

534 OUR ABJECT CONDITION.

do we not subscribe unto his ways, and submit
quietly unto his will ?

2. But this is not all : we are not only such
sinners as to render these dispensations of God
evidently holy, these judgments of his righteous,
but also to manifest that they are accompanied
with unspeakable patience, mercy, and grace.
To instance in one particular : is it the burning
of our houses, the spoiling of our goods, the ruin
of our estates, alone, that our sins have deserved?
If God had m.ade the temporary fire on earth, to
have been unto us a way of entrance into the
eternal fire of hell, we had not had whereof righ-
teously to complain. May v/e not then see a
mixture of unspeakable patience, grace, and
mercy, in every dispensation ? and shall we then
repine against it ? Is it not a better advice,
" Go and sin no more, lest a worse thing befal
thee ?" For a sinner out of hell, not to rest in
the will of God, nor to humble himself uiKier his
mighty hand, is to make himself guilty of the
especial sin of hell. Other sins deserve it, but
lepining against God is principally, yea, only
committed in it. The church comes to a blessed
quieting resolution in this case, Micah vii. 9.
" 1 will bear the indignation of the Lord, because
I have sinned against him ;" bear it quietly, pa-
tiently, and submit under his hand therein.

3. Consider, that of ourselves we are not able
to make a right judgment of what is good for
us, what is evil unto us, or what tends most di-
rectly unto our chiefest end. ^' Surely every
man walketh in a vain shew;" in the Hebrew,
in an image full of false representations of
things; in the midst of vain appearances, that

OUR ABJECT CONDITION. 535

he knows not what to choose, or do aright, and
therefore spends the most of his time and
strength about things that are of no use or pur-
pose unto him : " surely they are disquieted in
vain;" and hereof he gives one especial instance :
^' he heapeth up riches, and knoweth not who shall
gather them," Psalm xxxix. 6. which is but one
example of the manifold frustrations that men
meet with in the whole course of their lives, as
not knowing what is good for them. We all
profess to aim at one chief principal end, namely,
the enjoyment of God in Christ, as our eternal
reward ; and in order thereunto, to be carried on
in the use of the means of faith and obedience,
tending to that end. Now, if this be so, the
suitableness or unsuitableness of all other things
being good or evil unto us, is to be measured by
iheir tendency to this end. And what know we
hereof? As to the things of this life, do we
know whether it will be best for us to be rich or
poor, to have houses or to be harbourless, to
abound or to want, to leave wealth and inhe-
ritances unto our children, or to leave them
merely unto the providence of God ? Do we
know what state, what condition will most
further our obedience, best obviate our tempta-
tions, or call most on us to mortify our corrup-
tions ? And if we know nothing at all of these
things, as indeed we do not, were it not best for
us to leave them quietly to God's disposal ? I
doubt not but it will appear at the last day, that
a world of evil in the hearts of men was stifled
by the destruction of their outward concerns,
more than by their inward troubles ; that many
were delivered from temptations by it, who

5c6 OUR ABJECT CONDITION.

otiierwisc would have been overtaken to their rum,
ana ine scandal of the gospel ; that many a
secret imposthume hath been lanced and cured
by a stroke : for God doth not send judgments
on his own, for judgment's sake, for punishment's
sake, but always to accomplish some blessed
design of grace towards them. And there is no
one soul in particular, which shall rightly search
itself, and consider its state and condition, but
will be able to see wisdom, grace, and care
towards itself, in all dispensations of God. And
if I would here enter upon the benefits that,
through the sanctifying hand of God, do redound
unto believers by afflictions, calamities, troubles,
distresses, temptations, and the like effects of
God's visitations, it would be of use to the souls
of men in this case. But this subject hath been
so often, and so well spoken unto, that I shall
not insist upon it. I desire only that we would
seriously consider how utterly ignorant we are of
what is good for us, or useful to us, in these
outward things, and so leave them quietly to
God's disposal.

4. We may consider, that all these things
about which we are troubled, fall directly within
the compass of that good word of God's grace,
that he will make all things work together for
the good of them that love him," Rom. viii. 28.
All things that we enjoy, all things that we are
deprived of, all that we do, all that we suffer,
our losses, troubles, miseries, distresses, in whicl"
the apostle instanceth in the following verses
they shall all work together for good ; together
with, 'due another, and all with, and in subor-
dination untO; the power, grace, and wisdom of

OUR ABJECT CONDITION. 537

God. It may be, we see not how, or by what
means, it may be effected ; but he is infinitely
wise and powerful, who hath undertaken it,
and we know little or nothing of his ways.
There is nothing that we have, or enjoy, or
desire, but it hath turned out to some to their
hurt. Riches have been kept for men to their
hurt ; wisdom and high places have been the ruin
of many ; liberty and plenty are to most a snare ;
prosperity slays the foolish. And we are not of
ourselves, in any measure, able to secure ourselves
from the hurt and poison that is in any of these
things, but that they may be our ruin also, as
they have already been, and every day are, to mul-
titudes of the children of men. It is enough to
fill the soul of any man with horror and amaze-
ment, to consider the ways and ends of most of
those who are intrusted with this world's goods.
Is it not evident, that all their lives they seem in-
dustriously to take care that they may perish
eternally ? Luxury, riot, oppression, intemperance,
and, of late especially, blasphemy and atheism,
they usually give up them.selves to ; and this is
the fruit of their abundance and security. What
now, if God should deprive us of all these things?
Can any one certainly say, that he is worsted
thereby? Might t?iey not have turned to his
everlasting perdition, as well as they do so of
thousands as good by nature, and who have had
advantages to be as wise as we ? And shall we
complain of God's dispensations about them ? And
what shall we say, when he himself hath under-
taken to make all things that he guides to us, to
work together for our good ? Anxieties of mind,
and perplexities of heart, about our losses, is not

538 OUR ABJECT CONDITION.

that which we are called to in our troubles ; but
this is that which is our duty : let us consider
whether we love God or not, whether we are called
according to his purpose ; if so, all things are well
in his hand, who can order them for our good
and advantage. , I hope many a poor soul will
from hence, under every trouble, be able to say
with him that was banished from his country, and
found better entertainment elsewhere, " My friends,
I had perished, if I had not perished:" had I not
been undone by fire, it may be I had been ruined
in eternal fire. God hath made all to work for my
good.

The end of all these discourses is to evince the
reasonableness of the duty of waiting on God,
which we are pressing from the psalmist's exam-
ple. Ignorance of God and ourselves, is the great
principle and cause of all our disquietments. And
this arises mostly, not from v/ant of light and in-
struction, but for want of consideration and appli-
cation. The notions insisted on concerning God
are obvious, and known to all ; so are these con-
cerning ourselves ; but by whom are they employed
or improved as they ought? The frame of our
spirits is as though we stood upon equal terms
with God, and did think, with Jonah, that we
might do well to be angry with what he doth.
Did we rightly consider him, did we stand in awe
of him as we ought, it had certainly been other-
wise with us.

GOD S PROMISES. Ooc-

III. The influence of the pror/iises on the souVs:
waitintf in time of trouble. The nature of
them.

Having therefore laid down these considerations
from the second observation taken from the words,
namely, That Jehovah himself is the proper object
of the soul's waiting in the condition described,
I shall only add one direction, how we may be
enabled to perform and discharge this duty aright,
which we have manifested to have been so neces-
sary, so reasonable, so prevalent, for the obtaining
of relief ; and this arises from another of the pro-
positions laid down, for the opening of these verses
not as yet spoken to, namely,

That the word of promise is the soul's great
support in waiting for God. So saith the psalmist:
" In his word do I hope ;" that is the word of
promise. As the word in general is the adequate
rule of all our obedience to God, and communion
with him ; so there are especial parts of it that are
suited to these special actings of our souls towards
him : thus the word of promise, or the promise in
the word, is that which our faith especially re-
gards, in our hope, trust, and waiting on God ; and
it is suited to answer to the immediate actings of
our souls therein. From this word of promise,
therefore, that is, from these promises, doth the
soul in its distresses take encouragement to
continue waiting on God, and that on these two
accounts :

1. Because they are declarative of God, his
m.ind and his will: and, 2, Because they are com-
municative of grace and strength to the soul. Of
which latter we shall not here treat.

540 god's promises.

1. The end and use of the promise is to declare,
reveal, and make known God to believers, what
is in an especial manner in him, and concerning
him, which may give them encouragement to wait
for him.

The promises are a declaration of the nature
of God, especially of his goodness, grace, and love.
God hath put an impression of all the glorious
excellences of his nature on his word, especially
as he is in Christ, in the word of the gospel.
There, as in a glass, do we behold his glory in the
face of Jesus Christ. As his commands express
to us his holiness, his threatenings, his righteous-
ness and severity ; so do his promises, his good-
ness, grace, love, and bounty. And in these
things do we learn all that we tiuly and solidly
know of God ; that is, we know him in and by his
word. The soul, therefore, that in this condition
is waiting on God, or for God, considers the repre-
sentation which he makes of himself, and of his
own nature, in and by the promises, and receives
support and encouragement in its duty. For, if
God teach us by the promises what he is, and
what he will be to us, we have firm ground to
expect from him all the fruits of benignity, kind-
ness, and love. Let the soul frame in itself that
idea of God, which is exhibited in the promises,
and it will powerfully prevail with it to continue
in an expectation of his gracious return ; they all
expressing goodness, love, patience, forbearance,
long-suffering, pardoning mercy, grace, bounty,
with a full satisfactory reward. This is the beauty
of the Lord mentioned with admiration by the
prophet : " IIow great is his goodness ! how groat
is his beauty!" Zech. ix. 17. ; which is the great

god's promises. 541

attraction of the soul to adhere constantly to him.
Whatever difficulties arise, whatever temptations
interpose, or wearisomeness grows upon us in
our straits, troubles, trials, and desertions, let us
not entertain such thoughts of God as our own
perplexed imaginations may be apt to suggest to
us. This would quickly cast us into a thousand
impatiences, misgivings, and miscarriages ; but the
remembrance of and meditation on God in his pro-
mises, as revealed by them, as expressed in them,
is suited quite to other ends and purposes. There
appears, yea, gloriously shines forth, that love,
that wisdom, that goodness, tenderness, and
grace, which cannot but encourage a believing soul
to abide in waiting for him.

2. The word of promise doth not only express
God's nature, as that wherein he proposeth him-
self to the contemplation of faith, but it also de-
clares his will and purpose of acting towards the
soul, suitably to his own goodness and grace ; for
promises are the declarations of God's purpose and
will to act towards believers in Christ Jesus, ac-
cording to the infinite goodness of his own nature,
and this is done in great variety, according to the
various conditions and wants of those that do
believe. They all proceed from the same spring
of infinite grace, but are branched into innumera-
able particular streams, according as our neces-
sities require. To these do waiting souls repair
for stay and encouragement : their perplexities
principally arise from their misapprehensions of
what God is in himself, and of what he will be to
them ; and whither should they repair to be un-
deceived, but to that faithful representation which
he hath made of himself and his will in the word

2z

542 GOD S PROMISES.

of his grace ? " For no man hath seen God at any
time; the only begotten Son, who is in the bosom
of the Father, he hath declared him," John i. 18.
Now, the gospel is nothing but the word of pro-
mise explained in all the springs, causes, and
effects of it ; thither must we repair to be in-
structed in this matter. . The imaginations and
reasonings of men's hearts will but deceive them
in these things. The informations or instructions
of other men may do so; nor have they any truth
in them, further than they may be resolved into
the word of promise. Here alone they may find
rest and refreshment. The soul of whom we speak,
is under troubles, perplexities, and distresses, as to
its outward condition ; pressed with many straits,
it may be, on every hand ; and as to its spiritual
estate, under various apprehensions of the mind
and will of God towards it, as hath before at large
been explained. In this condition it is brought in
some measure to a holy submission to God, and a
patient waiting for the issue of its trials. In this
state it hath many temptations to, and much work-
ing of, unbelief. The whole of its opposition amounts
to this, that it is neglected of God ; that its way is
hid, and its judgment is passed over from him ;
that it shall not be at present delivered, nor here-
after saved. What course can any one advise such
a one to for his relief, and to preserve his soul from
fainting, or deserting the duty of waiting on God,
wherein he is engaged, but only this, to search
and inquire what revelation God hath made of him
and his will concerning himself in his word ? And
this the promise declares. Here he shall find hope,
patience, faith, expectation, to be all increased,
comforted, encouraged. Herein lies the duty and

god's promises. '543

safety of any in this condition. Men may bear
the first impression of any trouble with the strength,
courage, and resohition of their natural spirits ;
under some continuance of them, they may sup-
port themselves with former experiences, and other
usual springs and means of consolation : but if
their wounds prove difficult to be cured, if they
despise ordinary remedies, if their diseases are of
long continuance, this is that which they must
betake themselves unto : they must search into
the word of promise, and learn to measure things,
not according to the present state and apprehen-
sions of their mind, but according to what God
hath declared concerning them. iVnd there are
sundry excellences in the promises, when hoped
in, or trusted in, that tend to the establishment of
the soul in this great duty of waiting ; as,

(1.) That grace in them, that is, the good
will of God in Christ, for help, relief, satisfaction,
pardon, and salvation, is suited to all particular
conditions and wants of the soul. As light arises
from the sun, and is diffused in the beams thereof
to the especial use of all creatures, enabled by a
seeing faculty to make use of it ; so cometh grace
forth from the eternal good-will of God in Christ,
and is diffused by the promises, with a blessed
suitableness to the conditions and wants of all
believers. There can nothing fall out between
God and any soul, but there is grace suited unto
it in one promise or another, as clearly and evi-
dently as if it were given unto him particularly
and immediately. And this they find by expe-
rience who at any time are enabled to mix effec-
tually a promise with faith.

(2.) The word of promise hath a wonderful,

544 GOij's PROMISES.

mysterious, especial impression of God upon it.
He doth by it secretly and ineffably comniunicate
himself to believers. When God appeared in a
dream unto Jacob, he awaked and said, " God is
in this place, and I knew it not." He knew God
was every where, but an intimation of his especial
presence surprised him : so is a soul surprised,
when God opens himself and his grace in a pro-
mise unto him. It cries out, God is here, and I
knew it not. Such a near approach of God in his
grace it finds, as is accompanied with a refreshing
surprisal.

(3.) There is an especial engagement of the
truth of God in every promise. Grace and truth
are the two ingredients of an evangelical promise,
the matter and form whereof they do consist. I
cannot now stay to shew wherein this special en-
gagement of truth in the promise doth consist. —
Besides, it is a thing known and confessed ; but
it hath an especial influence to support the soul,
when hoped in, in its duty of waiting : for that
hope can never make ashamed, or leave the soul to
disappointments, which stays itself on divine vera-
city under a special engagement.

And this is that duty which the psalmist engages
himself in, and to the performance of, as the only
way to obtain a comfortable interest in that for-
giveness which is with God, and all the gracious
effects thereof. And in the handling hereof, as
we have declared its nature and necessity, so we
have the psalmist's direction for its practice to per-
sons in the like condition with him, for the attain-
ing of the end by him aimed at ; so that it needs
no further application. That which remains of
the psalm is the address which he makes to others,

HOPE IN THE LORD — REDEMPTION. 545

with the encouragement which he gives them to
steer the same course with himself; and this he
doth in the two last verses, which to complete Xhe
exposition of the whole psalm, I shall briefly
explain, and pass through, as having already de-
spatched what I principally aimed at.

VERSES VII. AND VIII.

Let Israel hope in the Lord, for loith the Lord
there is mercij, and ivith him is plenteous re-
demption. And he shall redeem Israel from all
his iniquities.

I shall proceed, in the opening of these words,
according unto the method already insisted on :—
I. The meaning of the principal words shall be de-
clared ; II. Then the sense and importance of the
whole ; III. The relation that they have to the
condition of the soul expressed in the psalm must
be manifested. From all which, observations will
arise for our instruction and direction in the like
cases, wherein we are or may be concerned.

I. "Let Israel hope in the Lord;" (in the He-
brew, hope, Israel, in Jehovah.) Trust, or expect ;
the same word with that, ver. 5. In his word do 1
hope; properly, to expect, to look for, which
includes hope, and adds some further degree of
the soul's acting towards God ; it is an earnest
looking after the thing hoped for ; hope in him,
and look up to him, " for" with the Lord, or,
" because," seeing that with the Lord, (in the
Hebrew) mercy ; (the verb substantive, as
usual, is omitted, which we supply, there is
»^^rcy,) grace, Ijounty, goodness, good-will. This
word is often joined with another, discovering its

2 z2

546 HOPE IN THE LORD — REDEMPTION'.

importance, and that is, (Hebrew, truth,) (in the
Hebrew goodness, or mercy, and truth.) These
are» as it were, constituent parts of God's pro-
mises. It is goodness, grace, bounty, to promise
any undue mercy ; and it is of truth or faithful-
ness to make good what is so promised. The Sep-
tuagint commonly render this word by eleos, that
is, pardoning mercy, as it is every where used in
the New Testament.

'' And with him is plenteous redemption ;" (He-
brew with him ;) as before speaking unto God,
ver. 4. (Hebrew, with thee there is ;) the meaning
of which expression hath been opened at large. —
Redemption from the Hebrew, to redeem : this
word is often used for a proper redemption, such
as is made by the intervention of a price, and not
a mere deliverance to liberty by power, which is
sometimes also called redemption. Thus it is
said of the money that the first-born of the chil-
dren of Israel, which were above the number of
the Levites, were redeemed with ; that Moses took,
in the Hebrew, the redemption, that is, the re-
demption-money, the price of their redemption,
Numb. iii. 49. and Psa. xlix. 8. The redemption
of men's souls is precious; it cost a great price.
The redemption, then, that is with God, relates to
a price ; goodness or mercy with respect untp a
price, becomes redemption, that is, actively the
cause, or means of it. What that price is, sec
Matt. XX. 28. 1 Pet. i. 18.

'■'■ Plenteous redemption," in the Hebrew much,
abundant, plenteous. It is used both for quantity
and quality ; much in quantity, or plenteous,
abundant ; and in quality, that is precious, excel-
lent. And it is applied in a good and bad sense ;

HOPE IN THE LORD REDEMPTION. 547

SO it is said of our sins., Ezra ix. 6. (Hebrew our
sins are increased or multiplied, or are great ;)
many in number, and heinous in their nature or
quality. And in the other sense, it is applied to
the mercy of God, whereby they are removed ; it
is great or plenteous, it is excellent or precious.

Ver. 8. " And he," that is, the Lord Jehovah ; he
with whom is plenteous redemption, (in the He-
brew, shall redeem ;) or make them partakers of
that redemption that is with him. He shall
redeem Israel, that is, those who hope and trust
in him.

" From all his iniquities," (in the Hebrew, his ini-
quities,) that is, of the elect Israel, and every
individual amongst them. But the word signifies
trouble as well as sin, especially that trouble or
punishment that is for sin. So Cain expresses
himself upon the denunciation of his sentence,
(in the Hebrew, my sin, that is, the punishment
thou hast denounced against my sin, is too great
or heavy for me to bear,) Gen. iv. 13. There is a
near affinity between sin and trouble ; punishment
is inseparable from iniquity. Then the word here
used signifies, either ?in with reference to trouble
due to it, or trouble with respect to sin whence it
proceeds. And both may well be here intended.
God shall redeem Israel from all his sins, and
troubles that have ensued thereon. And this is
the signification of the words, which indeed are
plain and obvious.

And these words close up the psalm. He who
began with depths, his own depths of sin and
trouble, out of which, and about which, he cried
out unto God, is so encouraged by that prospect
of grace and forgiveness with God, which by faith

548 EXHORTATION.

he had obtained, as to preach to others, and to
support them in expectation of deliverance from
all their sin and trouble also.

And such, for the most part, are all the exer-
cises and trials of the children of God. Their
entrance maybe a storm, but their close is a calm.
Their beginning is oftentimes trouble, but their
latter end is peace ; peace to themselves, and ad-
vantage to the church of God. For men in all
ages coming out of great trials of their own, have
been the most instrumental for the good of others.
For God doth not greatly exercise any of his, but
with some especial end for his own glory.

II. The sense and intent of the psalmist in
these words is to be considered, and that resolves
itself into three general parts.

1. An exhortation or admonition : " Israel, hope
in the Lord, or expect Jehovah.

2. A ground of encouragement to the per-
formance of the duty exhorted to : ** because with
the Lord there is much, plenteous, abundant,
precious redemption."

3. A gracious promise of a precious issue
which shall be given to the performance of this
duty : " He shall redeem Israel from ail his sins,
and out of all his troubles."

] . In the exhortation there occurs,

(I.) The persons exhorted; that is, Israel ; not
Israel according to the flesh ; for they are not
all Israel who are of Israel, Rom. ix. 6. But it
is the Israel mentioned. Psalm Ixxiii. 1. the
whole Israel of God, to whom he is good, such as
are of a clean heart ; that is, all those who are
interested in the covenant, and do inherit the
promise of their forefathers, who were first called

EXHORTATION. 549

by that name. All believers : and the psalmist
treats them all in general in this matter.

[1.] Because there is none of them but have
their trials and entanglements about sin, more or
less. As there is none that liveth and sinneth
not ; so there is none that sinneth, and is not en-
tangled and troubled. Perhaps then they are
not all of them in the same condition with him,
in the depths that he was plunged into. Yet,
more or less, all and every one of them is so far
concerned in sin, as to need his direction. All
the saints of God either have been, or are, or
may be, in these depths. It is a good saying of
Austin on this place : None so in the deep as they
who do not cry and call out of the deep. They
are in a deep of security, who are never sensible
of a deep of sin.

[2.] There is none of them, whatever their pre-
sent condition be, but they may fall into the like
depths with those of the psalmist. There is
nothing absolutely in the covenant, nor in any
promise, to secure them from it. And what be-
falls any one believer, may befall them all. If
any one believer may fall totally away, all may do
so, and not leave one in the world, and so an
end be put to the kingdom of Christ ; which is no
small evidence that they cannot so fall. But
they may fall into depths of sin ; that some of
them have done so, we have testimonies and in-
stances beyond exception. It is good, then, that
all of them should be prepared for that duty which
they may all stand in need of, and a right dis-
charge of it. Besides, the duty mentioned is not
absolutely restrained to the condition before de-
scribed, but it is proper, and accommodated to

bbV ENCOURAGEMENT.

ollitr seasons iilso ; therefore are all the Israel of
God exhorted to it.

(2.) The duty itself is hoping- in Jehovah, with
such a hope or trust, as luilh an expecteition of
relief joined with it. And there are two thinj^s
included in this duty.

[1.] The renunciation of any hopes, in expec-
tation of deliverance either from sin or trouble,
any other way ; hope in Jehovah. This is fre-
quently expressed, where the performance of this
duty is mentioned ; see Hos, xiv. 3. Jer. iii. 22,
23. And we have declared the nature of it, in
the exposition of the first and second verses.

[2.] Expectation from him ; and this also hath
been insisted on in the observations from the verses
immediately preceding, wherein also the whole
nature of this duty was explained, and directions
were given for the due performance of it.

2. The encouragement tendered unto this
duty, is the next thing in the words ; for " with
the Lord is plenteous redemption :" wherein we
may observe,

(1.) What it is that he professeth as the great
encouragement unto the duty mentioned, and that
IS redemption, the redemption that is with God ;
upon the matter the same with forgiveness before
mentioned ; mercy, pardon, benignity, bounty.
He doth not bid them hope in the Lord, because
they were the seed of Abraham, the peculiar peo-
ple of God, made partakers of privileges above all
the people in the world ; much less because of
their worthiness, or that good which was in them-
selves ; but merely upon account of mercy in God,
of Jiis grace, goodness, and bounty. The mercy
of God, and the redemption that is with him, is

ENCOURAGEMKNT. 551

the only ground to sinners for hope and coniidence
in him.

(2.) There arc two great concerns of this grace,
the one expressed, the other impUcd, in the words.
The first is, that it is much, plenteous, abundant.
That which principally discourages distressed sotds
from a comfortable waiting on God is, their fears
lest they should not obtain mercy from him, and
that because their sins are so great, and so many,
or attended with such circumstances and aggrava-
tions, as that it it is impossible they should find
acceptance with God. This ground of despond-
ency and unbelief the psalmist obviates, by repre-
senting the fulness, the plenty, the boundless
plenty, of the mercy that is with God. It is such
as will suit the condition of the greatest sinners in
their greatest depths ; the stores of its treasures
are inexhaustible. And the force of the exhorta-
tion doth not lie so much in this, that there is
redemption with God, as that this redemption is
plenteous or abundant. Secondly, Here is an
intimation in the word itself, of that relation which
the goodness and grace of God proposed hath to
the ijlood of Christ ; whence it is called redemp-
tion. This, as was shewed in the opening of the
words, has respect to a price ; the price whereby
we are bought, that is, the blood of Christ. This
is that whereby way is made for the exercise of
mercy towards sinners ; redemption, which pro-
perly denotes actual deliverance, is said to be with
God, or in him, as the effect in the cause. The
causes of it are his own grace, and the blood of
Christ. There are these prepared for the redeem-
ing of believers from sin and trouble, unto his own
glory. And herein lies the encouragement that

552 CERTAINTY OF DELIVERANCE,

the psalmist proposes to the performance of the
duty exhorted unto, namely, to wait on God. It
is taken from God himself, as all encouragements
unto sinners to draw nigh unto him, and to wait
for him, must be. Nothing but himself can give
us confidence to go unto him. And it is suited
to the state and condition of the soul under consi-
deration. Redemption and mercy are suited to
give relief from sin and misery.

3. The last verse contains a promise of the
issue of the performance of this duty. *' He
shall redeem his people from all their iniquities."
Two things are observable in the words.

(1.) The certainty of the issue or event of the
duty mentioned ; in the Hebrew, and he shall or
he will redeem ; he will assuredly do so. Now,
although this in the psalmist is given out by reve-
lation, and is a new promise of God, yet, as it
relates to the condition of the soul here expressed,
and the discovery made by faith of forgiveness and
redemption with God, the certainty intended in
this assertion is built upon the principles before
laid down. Whence, therefore, doth it appear,
that we may infallibly conclude that " God will
redeem his Israel from all their iniquities?" I
answer,

[1.] The conclusion is drawn from the nature of
God. There is forgiveness and redemption with
him, and he will act towards his people suitably
to his own nature. There is redemption with him,
and therefore he will redeem ; forgiveness with
him, and therefore he will forgive. As the con-
clusion is certain and mfallible, that wicked men,
ungodly men, shall be destroyed, because God is
righteous and holy, his righteousness and holiness

CERTAINTY OF DELIVERANCE. 553

indispensably requiring their destruction ; so is
the redemption and salvation of all that believe
certain, on this account, namely, because there is
forgiveness with him ; he is good and gracious, and
ready to forgive ; his goodness and grace rec[uire
their salvation.

[2.] The conclusion is certain, on account of
God's faithfulness in his promises. He hath pro-
mised, that those who wait on him shall not be
ashamed ; that their expectation shall not be dis-
appointed ; whence the conclusion is certain, that
in his time and way they shall be redeemed.

(2.) There is the extent of this deliverance or
redemption : '' Shall redeem Israel from all their
iniquities." It was shewed in the opening of the
verse, that this word denotes either sin-procuring
trouble, or trouble procured by sin ; and there is
a respect both to sin and its punishment : from
both, from all of both kinds, God will redeem
his Israel. Not this or that evil, this or that sin,
but from all evil, all sin : he will take all sins
from their souls, and wipe all tears from their
eyes. Now, God is said to do this on many
accounts.

[1.] On account of the great cause of all
actual deliverance and redemption, the blood of
Christ. He hath laid an assured foundation of
the whole work ; the price of redemption is paid,
and they shall in due time enjoy the effects and
fruits of it.

[2.] Of the actual communication of the effects
of that redemption to them. This is sure to all
the elect of God, to his whole Israel. They
shall all be made partakers of them. And this
is the end of all the promises of God, and of the

3a

554 CERTAINTY OF DELIVERANCE.

grace and mercy promised in them ; namely, that
they should be means to exhibit and give out
to believers that redemption which is purchased
and prepared for them. And this is done two
ways. 1. Partially, initially, and gradually, in this
life. Here God gives to them the pardon of their
sins, being justified freely by his grace ; and in
his sanctification of them through his Spirit, gives
them deliverance from the power and dominion of
sin. Many troubles he also delivers them from,
and from all as far as they are penal, or have any
mixture of the curse in them. 2. Completely ;
namely, when he shall have freed them from sin
and trouble, and from all the effects and conse-
quences of them, by bringing them to the enjoy-
ment of himself in glory.

3. The words being thus opened, we may
briefly, in the next place, consider what they ex-
press, concerning the state, condition, or actings
of the soul, which are represented in this
psalm.

Havins: himself attained to the state before de-
scribed, and being engaged resolvedly m the per-
formance of that duty which would assuredly bring
him into a haven of full rest and peace, the
psalmist apphes himself to the residue of the Israel
of God, to give them encouragement to this duty
with himself, from the experience he had of a
blessed success therein. As if he had said to
them, " Ye are now in afflictions, and under trou-
bles, and that upon account of your sins and
provocations : a condition, I confess, sad and
deplorable ; but yet there is hope in Israel con-
cerning these things. For consider how it hath
been with me, and how the Lord hath dealt with

CLOSING OBSERVATIONS. 555

me. I was in depths inexpressible, and saw for
a while no way or means of delivery : but God
hath been pleased graciously to reveal himself to
me, as a God pardoning iniquity, transgression,
and sin ; and in the consolation, and support
which I have received thereby, I am waiting for a
full participation of the fruits of his love. Let
me therefore prevail v/ith you, who are in tlie
like condition, to steer the same course with me.
Only let your expectation be fixed in mercy and
sovereign grace, without regard to any privilege
or worth in yourselves. Rest in the plenteous
redemption, those stores of grace which are with
Jehovah, and, according to his faithfulness in hi,5
promises, he will deliver you out of all perplexing-
troubles.

Having thus opened the words, I shall now
only name the doctrinal observations that are
tendered from them, and so put a close to these
discourses ; as,

1. The Lord Jehovah is the only hope for
sin-distressed souls : '' Hope in the Lord." This
hath been sufficiently discovered and confirmed on
sundry passages in the psalm.

2. The ground of all hope and expectation of
relief in sinners, is mere grace, mercy, and
redemption. " Hope in the Lord, for with him
there is redemption." All other grounds of hope
are false and deceiving.

3. Inexhaustible stores of mercy and redemp-
tion are needful for the encouragement of sinners
to rest and wait on God : " With him is plentiful
redemption." Such is your misery, so pressing;
are your fears and disconsolations, that nothing
less than boundless grace can relieve or support

556 CLOSING OBSERVATIONS.

you ; there are therefore such treasures and stores
ill God as are suited hereunto : " With him is
plenteous redemption."

4. The ground of all the dispensation of mercy,
goodness, grace, and forgiveness, which is in God
to sinners, is laid in the blood of Christ. Hence
it is here called redemption. Unto this also we
have spoken at large before.

5. AH that wait on God, on the account of
mercy and grace, shall have an undoubted issue
of peace : "He shall redeem Israel." Let him,
saith God, lay hold of my arm, that he may
have peace, and he shall have peace, Isaiah
xxvii. 5.

6. Mercy given to them that wajt on God shall,
in the close and issue, be every v/ay full and satis-
fying : " He shall redeem his people from all
their iniquities."

And these propositions do arise from the words
as absolutely considered, and in themselves. If
we mind their relation to the peculiar condition of
the soul represented in this psalm, they will yet
afford us the ensuing observations.

Observation 1. They who out of depths have
by faith and waiting obtained mercy, or are sup-
portea in waiting for a sense of believed mercy
and forgiveness, are fitted, and only they are
fitted, to preach and declare grace and mercy
unto others.

This was the case with the psalmist. Upon
emerging out of his own depths and straits, he
declares the mercy and redemption whereby he
was delivered, unto the whole Israel of God.

Obs. 2. A saving participation of grace and
forgiveness leaves a deep imi)ression of its fulness

CLOSING OBSERVATIONS. 557

and excellency on the soul of a sinner ; so was it
here with the psalmist. Having himself obtained
forgiveness, he knows no bounds or measure, as
It were, in extolling it. There is with God, mercy,
redemption, plenteous redemption, redeeming from*
all iniquity ; I have found it so, and so will every
one who shall believe it.

Now, these obsei-vations might all of them,
especially the two last, receive a useful improve-
ment. But whereas what I principally intended
from this psalm has been at large insisted on,
upon the first verses of it, I shall not here further
draw forth any meditations upon tliem, but con-
tent myself witli the exposition that hath been
given of the design of the psalmist, and the sense
of bis words in these last verses.

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